William Grant Broughton, bishop of Australia, with some account of the earliest Australian clergy [microform]

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WILLIAM GRANT BROUGHTON

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WILLIAM GRANT BROUGHTON

WILLIAM GRANT

BROUGHTON

BISHOP OF AUSTRALIA

With Some Account of the
Earliest Australian Clergy

By

F. T. WHITINGTON, LL.B.
ft

Hon. Fellow of the Australian College of Theology,

Archdeacon Emeritus of Hobart, and Vicar-General

of the Diocese

AUSTRALIA
ANGUS & ROBERTSON LIMITED

89 CASTLEREAGH STREET, SYDNEY
1936

Set up, printed and bound

in Australia by

Halstead Printing Company

Ltd., Nickson Street, Sydney

19S6

Registered at the General
Post Office, Sydney, for
transmission through the
post as a book

Obtainable in London from
the Australian Book Com-
pany, S7 Great Russell
Street, W.C.I.

TO

THE MOST REVEREND

HOWAED WEST KILVINTON MOWLL, D.D.

I ARCHBISHOP OF SYDNEY, AND METROPOLITAN

I OF NEW SOUTH WALES

CONTENTS

CHAPTER PAGE
I. BEGINNING OF AUSTRALIAN CHURCH HIS-
TORY 1

II. WILLIAM GRANT BROUGHTON'S ENGLISH LIFE.
ACCEPTANCE OF ARCHDEACONRY OF NEW

SOUTH WALES. VOYAGE TO SYDNEY - - 18

III. AT WORK AS ARCHDEACON - - - - - 31

IV. BROUGHTON'S VISIT TO ENGLAND - 46

V. FOUNDING OF THE BISHOPRIC - - - - 55

VI. SOME OF THE BISHOP'S FRIENDS - 68

VII. EARLY WORK AS BISHOP 80

VIII. OVERSEAS VISITATIONS 92

IX. REVIVAL OF THE EDUCATION CONTROVERSY - 102

X. JOURNEYINGS IN NEW SOUTH WALES - - 111

XI. TRAINING AND SUPPLY OF CLERGY - - - 123 '

XII. THE CARE OF ALL THE CHURCHES' - - - 134

XIII. ST ANDREW'S CATHEDRAL. CHURCH PROPERTY

AND ENDOWMENTS - 145

XIV. SUBDIVISION OF SEE OF AUSTRALIA. BROUGH-

TON BECOMES METROPOLITAN OF AUSTRA-
LASIA 160

XV. THE BISHOP AS A CHURCHMAN - . - - - 180

XVI. THE ROMAN CONTROVERSY 191

XVII. THE 1850 CONFERENCE AND AFTER - - - 207
XVIII. THE FOUNDATIONS OF CONSTITUTIONAL

GOVERNMENT - - - - - - - 227

XIX. MISSIONARY ENTERPRISE 251

viii CONTENTS

CHAPTER PAGO

XX. BROUGHTON'S SECOND VISIT TO ENGLAND.

DEATH IN LONDON 264

XXI. RETROSPECT 274

APPENDIXES 283

INDEX 293

ILLUSTRATIONS

WILLIAM GRANT BROUGHTON - Frontispiece

HYDE PARK, SYDNEY, IN 1842 --'---- 4

VIEW OF SYDNEY IN THE FORTIES 12

THE KING'S SCHOOL, CANTERBURY 16

FARNHAM PARISH CHURCH 16

KING STREET, SYDNEY, IN THE FORTIES - - - 32

ST JAMES'S CHURCH AND LAW COURTS, IN 1842 - - 36
LETTER OF WELCOME FROM GOVERNOR BOURKE TO

THE BISHOP OF AUSTRALIA 44

REV. R. ALLWOOD 96

REV. W. COWPER 96

BISHOP BROUGHTON FROM A SKETCH BY BISHOP

NIXON 112

ST ANDREW'S CATHEDRAL IN COURSE OF ERECTION

WITH PRO-CATHEDRAL IN THE FOREGROUND - 144
LETTER TO GOVERNOR BOURKE GIVING DETAILS OF
THE SERVICE AT THE LAYING OF THE FOUNDA-
TION-STONE OF ST ANDREW'S CATHEDRAL - - 152
ST ANDREW'S CATHEDRAL AS ORIGINALLY PLANNED 160
ST ANDREW'S CATHEDRAL AS ERECTED - - - 160

BISHOP S-ELWYN 164

BISHOP TYRRELL 164

BISHOP PERRY 172

BISHOP SHORT - - 172

BISHOP NIXON 176

OLD ST JAMES'S, SYDNEY - - 192

THE KING'S SCHOOL, PARRAMATTA, IN 1850 - - - 208

THE SIX BISHOPS AT THE 1850 CONFERENCE - - - 224

BROUGHTON'S TOMB IN CANTERBURY CATHEDRAL - 240

PREFACE

THE purpose of this book is to do something towards laying
the foundation for the ecclesiastical history of Australia.
While visiting England many years ago, the writer was a
guest at St Augustine's College, Canterbury. One of the
Fellows, after referring to the recently published English
edition of the first Bishop of Adelaide's life, asked why no
adequate biography of Bishop Broughton had been written,
while lives of his contemporaries Perry, Tyrrell, and
Short had all appeared, particularly as the Bishop was,
| indirectly, the cause of the founding of St Augustine's.
| Although entirely agreeing with this protest, the biographer
| of Bishop Short felt unable to act upon the suggestion that
| he should step into the breach. The task, he urged, should
| be undertaken by a resident of New South Wales, the
| centre of the labours of the Bishop of Australia, who must
have left behind him much valuable information. But a
promise was given to bring the subject before some of the
leading clergy in Sydney. This was done, without effect,
excepting a promise to give assistance in a work which
everybody agreed ought to be undertaken.

The appropriateness of publishing in Australia a biography
of the Bishop of Australia at the time of the commem-
oration of the centenary of Bishop Broughton's enthrone-
ment on 5 June 1836 is obvious. And it is felt, by those
who have been associated in the work, that it has been a
privilege to make the production of this book a con-
tribution to the centenary celebrations. One reason strongly
pressed against venturing on a Broughton biography has

xii PREFACE

been that, a century after a man's work had ended, it
is difficult effectively to record his career with the personal
element essential to revive an individuality that has been
clouded by the passing of time. From the point of view
of mere attractiveness this is true. But the object in handing
on the life-story of public characters is to lay to heart
the man's message to his own age and to try to apply it
to the conditions of succeeding generations.

Judged from this standpoint, William Grant Broughton's
life richly deserves to be kept in mind. It is a common-
place to bemoan the distracted conditions of the world of
to-day. Broughton persistently taught that the first neces-
sity in building up national life was an all embracing educa-
tional system, based upon the cardinal truths of revealed
religion. The political wise men of his time scouted the
idea of an essential dogmatic faith, and following the fatal
lure of the line of least resistance, have covered Australia
with an undenominationalism which is causing deep anxiety
even among many who earn their bread under its aegis.

Next, as chairman of the committee of the early New
South Wales Legislative Council (of which he was an ex
officio member), Broughton produced a report of fifty printed
foolscap pages, in which he pleaded for the settlement of
the people on the Crown lands, and for a contribution, from
the income derived from the public estate, towards a religious
educational endowment for both higher and primary schools.
In sermons, lectures, and speeches he has left a remarkable
amount of literature containing records of the principles
for which he pleaded.

I am glad to be able, here, to express my gratitude to
those who have helped in making this book : To Dr Micklem,
rector of St James's, Sydney, the church so closely asso-
ciated with Australia's first bishop. In the midst of a
crowded parochial and diocesan life he came to the rescue
when age and other infirmities threatened to hold up the
project. Not only has he entirely contributed six chapters

PREFACE xiii

(XV, XVI, XVII, XVIII, XIX, XXI), but he has also
given his scholarship and criticism in reviewing most of the
book, and in reading and correcting the proofs ; and he has
done all this pro ecclesh: to the beloved diocesan of Tas-
mania, Bishop Montgomery, who, after his return to Eng-
land, enlisted Dr Claude Jenkins, then librarian at Lambeth
Palace, in research work among the Lambeth archives; and
he himself, aided by Lady Montgomery, did much copying
of documents: to my old chief at Hobart Cathedral, Dean
Dundas ; and to my dear friends, the Rev. C. E. C. Lef roy,
and the Rev. A, G. B. West. I am indebted, also, to many
members of the laity, including Mr S. G. Boydell and the
late Mr Charles B. Boydell, grandsons of Bishop Brough-
ton; and to our Church Advocate in Tasmania, Mr W. F.
D. Butler, B.A., L.C.B., B.Sc., who guided me in the legal
questions that have often to be considered in publishing
books. Great service has been rendered by the librarian and
staff of the famous Mitchell Library, and the state and
other libraries in Sydney; by the librarians of Melbourne
and Hobart public libraries; and by the Church Registry
staff at Sydney.

The frontispiece portrait of Bishop Broughton is from a
painting in the possession of Mrs E. E. Kemp of Sydney. A
number of the portraits and of the views of old Sydney have
been made available through the kindness of the Librarian of
the Mitchell Library, Sydney. We are also indebted to the
following: Mr William Dixson, of Sydney, the Bishop of
Newcastle, the Rev. Frank Cash, and Mr H. B. Cowper.
The illustration of the King's School, Canterbury, is from
a photograph kindly lent by the Archbishop of Sydney, and
that of Bishop Broughton's. tomb in Canterbury Cathedral
from a photograph provided by the Rev. J. W. S. Tomlin,
Warden of St Augustine's College, Canterbury.

As this book was going through the press the Archbishop
of Canterbury announced his intention of giving an address
in Canterbury Cathedral in connexion with the Bishop

xiv PREFACE

Broughton Centenary and on the day (5 June 1836) on which
is to be commemorated Broughton's enthronement as Bishop
of Australia: and His Grace has arranged for the broad-
casting of the address throughout the Empire. This pro-
posed action on the part of the Primate of all England,
speaking as he will as representative of the whole Anglican
Communion, is an impressive justification of the claims
which this book respectfully makes for a place among the
historical records of the "ancient church of the English."

F.T.W.
Hobart, Lent-, 1935.

"Bishop Broughton, the first Bishop of Australia, whom
no distance wearied, no difficulty daunted, and whose far-
reaching counsel, with an instinct that may without exag-
geration be called prophetic, traced out the boundaries of
Sees and Provinces which to ordinary minds seemed but
the mere creatures of an idle fancy." REV. H. W.
TUCKER: Memoir of the Life and Episcopate of George
Augustus Selwyn, D.D., vol. i, p. 3, London.

CHAPTER I

BEGINNING OF AUSTRALIAN CHURCH HISTORY

(1788-1829)

IT should help to provide a foundation for the better under-
standing of the life and work of the first Bishop of Aus-
tralia briefly to recall the state of religion in Australia
prior to Bishop Broughton's time, even though it may have
already received some notice. And, first, it is more. than
interesting to rescue almost from oblivion the fact that
originally Australia was not designed for a convict settle-
ment.

Upon the revolt of the American colonies, and the con-
sequent impossibility of continuing to send convicts there
from England, attempts were made to found penal settle-
ments on the west coast of Africa, but these failed because
of the deadly climate. About this time James Matra, who
had served as one of Captain Cook's crew in the Endeavour,
suggested to the Government that the Loyalist folk who had
been ruined by their faithfulness to the Crown in the con-
flict with the American people, might be compensated by
being given land to open up a new English colony in Aus-
tralia. 1 He is said to have been supported in the scheme
by Joseph Banks, the botanist of the Endeavour, from whom
Botany Bay has its name. The Government at first looked
favourably upon the plan. But Lord Sydney, the Home
Secretary, saw that a more pressing problem would be
solved by using the island continent for transportation pur-

1 James Bonwick, F.R.G.S., Australia's First Preaoher, Chapter II
(London, 1898).

B

a WILLIAM GRANT BROUGHTON

poses. And so he proposed to the Prime Minister, Pitt,
that New South Wales might be "a very proper region
for the reception of criminals." Matra ultimately con-
curred, declaring that in the idea "good policy and humanity
are united." The outlines for a new penal colony were
accordingly drawn up and forwarded to the Government
by the Lords of the Admiralty in August 1785, though
Howe, the First Lord, is reported as having been against
the proposal. In these outlines provision was made for
each convict ship "to have a 'chaplain on board, together
with a surgeon and one mate; the former to remain at the
settlement," It is therefore a mistake to suggest, as many
writers have done, that no thought was given to religion
in the preliminary arrangements made for beginning to
people Australia by establishing a convict settlement at
Botany Bay. Possibly the ecclesiastical aspect of the scheme
did not receive much detailed attention, for British Govern-
ments generally content themselves with treating the re-
ligious side of state affairs with all politeness, but as some-
thing in the nature of an extra. At any rate the matter
was not altogether ignored.

While all the other preliminaries were being considered,
the Prime Minister seems to have been in consultation with
his fellow Commoner, William Wilberforce, for help in findr
ing a clergyman for the Botany Bay expedition. Wilber-
force consulted John Newton, the poet parson and friend
of Cowper. Newton was the leading spirit of the Eclectic
Society of clergy, Nonconformist ministers and laymen, out
of which the Church Missionary Society finally developed,
and whicH included among its clerical members, such notable
men as Charles Simeon, Fletcher of Mandalay, Venn, and
Baptist Noel; and of the laity Wilberforce, Cowper, and
John Thornton, the wealthy merchant who is believed to have
given away half of his yearly income. This great philan-
thropist appears to have been a friend of a young clergy-
man, Richard Johnson, who had just then been admitted

AUSTRALIAN CHURCH HISTORY (1788-1829) 3

to priest's orders. Born in Norfolk in 1753, he won at
the grammar school of Kingston-upon-Hull a sizarship at
Cambridge, where he graduated senior optime from Mag-
dalene College in 1784. His name was introduced to the
"Eclectics" as a suitable man for the Australian chaplaincy
by Newton, and under date 28 October 1786, Henry Venn
wrote to a kinswoman that Johnson "through the influence
of Mr Wilberforce and Mr Pitt, is appointed chaplain to
Botany Bay at the age of thirty-three, with a salary of 180
per annum." To be exact, the official stipend was 182,
that is, ten shillings a day. His nomination was submitted by
the Government to the Archbishop of Canterbury and ap-
proved. Yet despite the small salary and venturesome sphere
of work, he succeeded in getting a wife, and the Government
provided him with a parson's clerk. Newton spoke of him
as "a humble and simple-minded man. I think he would
not have thought of this service if it had not been proposed
to him : for some time he wished to decline it, but he could
not, he durst not." He seems to have been a true evange-
lical, in the best sense of the word, but of a somewhat shy
and reserved temperament, which did not help him in the
rough task to which he had set his hand, nor was he
physically robust.

But although the authorities of the Church may not have
taken the initiative in procuring the chaplain for Botany
Bay, the Archbishop of Canterbury (Dr Moore) interested
himself in getting some suitable literature for Johnson to
carry with him, and in connexion herewith he was presented
to the committees of the Society for Promoting Christian
Knowledge, and the Society for the Propagation of the
Gospel. There is this record in the S.P.C.K. minutes for
14 November 1786, more than six months before the First
Fleet left London :

Dr Morice [secretary to the S.P.G. Society] reported to the Board
that he was charged with a message from the Lord Archbishop of
Canterbury recommending to this Society that they would furnish

4 WILLIAM GRANT BROUGHTON

the Rev. Mr Johnson, who is going to Botany Bay as chaplain
to the convicts, with some Bibles and other religious books for
the use of his charge, and it was suggested that there was reason
to believe a considerable number of books lately had by Mr Thornton,
on Society's terms, were intended for this purpose. The secretary
was therefore directed to write to that gentleman for information,
whether all or any of the books are to be sent to Botany Bay. If
so, the Board conceives His Grace's wish to have been already
virtually complied with: if not, the Board resolves to reconsider
the matter, at their next meeting and to adopt some conclusion agree-
able to His Grace's wish.

Upon hearing from Thornton that he intended half of the
books mentioned for Johnson, the S.P.C.K. notified
.the Archbishop "that they are most readily willing to make
whatever addition thereto His Grace shall deem expedient,"
and the chaplain-elect attended a meeting of the Board and
received a grant of 100 Bibles, 400 New Testaments, 100
Prayer Books, 500 Psalters, and some 3000 tracts and
other publications of the Society. The official record adds :
"The Board expressed their most fervent wishes that the
Divine blessing might go with him in his undertaking, and
requested Mr Johnson to favour the Society from time to
time with his correspondence." It would seem the 'chap-
lain unfortunately omitted to comply with this request, ex-
cepting by one letter written three years after his arrival
in Australia. And it is singular that his diary of the voyage
to New South Wales apparently has been lost, for it is
clear that he kept one, as Newton wrote him on 24 June
1789 : "I heard a part of your journal read in our Eclectic
Society."

In response to an appeal made by Johnson in 1795, the
S.P.G. agreed to provide grants in aid towards the salaries
of four school-teachers in New South Wales; so both the
venerable English missionary societies did something to
assist the chaplain.

The official commission granted to the first Australian
clergyman seems now a curious document:

AUSTRALIAN CHURCH HISTORY (17884829) 5

George the Third, &c., to our trusty and well-beloved Richard
Johnson, clerk, greeting:

We do, by these presents, constitute and appoint you to be
Chaplain to the settlement within our territory called New South
Wales. You are, therefore, carefully and diligently to discharge
the duty of chaplain, by doing and performing all and all manner
of things thereunto belonging; and you are to observe and follow
such orders and directions, from time to time as you shall receive
from our Governor of our said territory for the time being, or
any other your superior officers, according to the rules and discipline
of war.

Given at our Court of St James's, the twenty-fourth day of Octo-
ber, 1786, in the twenty-sixth year of our reign.

By his Majesty's command.

SYDNEY.

The placing of the chaplain under the "Articles of War" looks
at first sight rather startling, but the explanation must be
that as the new convict colony was entirely a military set-
tlement all its officers had in those early days to be brought
under the ruling regime. Up to 1804 the chaplains re-
mained subject to the military authorities. They were then
placed under the sole direction of the Governor until 1810,
when they were transferred to the control of "the prin-
cipal chaplain," under whose authority they remained until
the coming of the first archdeacon. But even after Aus-
tralia received its bishop, the State often showed a dis-
position to interfere in matters ecclesiastical, and this neces-
sarily led to a good deal of friction, especially in Tasmania,
when that island was 'constituted a separate colony and raised
to an episcopal see.

On 13 May 1787, within a fortnight of seven months
from the date of Chaplain Johnson's official appointment,
the memorable First Fleet set sail from Portsmouth with
Captain Arthur Phillip, R.N., the first Governor of New
South Wales, and his staff, about 200 marines, 750 con-
victs, and some children. There were two warships, the
Sirius and the Supply, six convict transports, and three
supply-ships, and in one of these vessels carrying stores,
the Golden Grove, the chaplain and his wife and the par-

6 WILLIAM GRANT BROUGHTON

son's clerk were travellers, which suggests that those who
organized the expedition evidently considered that the chap-
lain might have been appropriately labelled "Not wanted
on the voyage," as they separated him from both the official
staff and the soldiers, and from the unhappy human freight
in the transports.

After a passage of a little over eight months the voyagers
reached Botany Bay, the first of the vessels arriving on 18
January 1788. On that day in that month, forty-eight years
afterwards, the letters patent creating the bishopric of Aus-
tralia were issued the year before Victoria came to the
throne. An examination of Botany Bay satisfied Phillip
that it would never be a satisfactory harbour, so
he took to the boats and inspected the adjacent Port Jack-
son, and thus the site of the first Australian city was fixed
on the shores of what is admittedly one of the finest natural
ports in the world. The fleet received orders to move into
what Phillip named Sydney Cove, after the then Home
Secretary in England.

The official landing took place on Saturday, 26 January
1788, but all the vessels from Botany Bay had not reached
Port Jackson in time for the ceremony, and the ship with
the chaplain on board was one of these, so he 'could not
have taken part in the proceedings even if the Governor
had so wished. It is said that the chaplain held a service
on board the Golden Grove on Sunday, 27 January, the day
after the proclamation of the colony. In a narrative by
Captain Watkin Tench, of the Marines, in reference to the
formal occupation of the new settlement, it is said: "On
the Sunday after our landing service was performed under
a great tree by the Rev. Mr Johnson, chaplain of the Settle-
ment, in the presence of the troops and convicts, whose
behaviour on the occasion was regular and attentive." This
tree is said to have been in the lower George Street of to-
day, near to the foot of Argyle Street. From an entry in the
journal of Arthur Bowes, the surgeon on one of the trans-

AUSTRALIAN CHURCH HISTORY (1788-1829) 7

ports, the date is more particularly fixed by the entry:
"Feby 3rd. On this day the Rev. Mr Johnson preached on
shore for the first time." And the 'chaplain in his register
of births and marriages and burials also records: "Feby 3,
first divine service, and on this Sabbath the first baptism,
a son of Samuel Thomas, a marine, was performed." The
text of the first sermon preached in Australia was: "What
shall I render unto the Lord for all his benefits toward me"
(Ps. cxvi, 12). Besides the service on shore on the
morning of Sunday, 3 February, the chaplain officiated
in the afternoon on the Sirius, the Governor's flagship. The
first celebration of Holy Communion was on Sunday morn-
ing, 17 February, truly a dies memordbitis, of which the
significance made its impression on at any rate one of the
official establishment, a certain Lieutenant Clark, who in a
Pepys-like diary, forwarded to his wife, wrote: "Major
Ross sent to ask me if I would be so good as to let the Gov-
ernor have our marquee to take Sacrament in, which I did
not refuse, and I am happy that it is to be my marquee
never did it receive so much honour. Oh, my God, my God,
I wish I was fit to take the Lord's Supper. When it pleases
Him that I return home, the first thing that I will do shall
be to take it with you, my dear Betsy. I will keep this
table, also, as long as I live, for it is the first table that ever
the Lord's Supper was eaten from in this country."

Even if some excuses may be found for the absence of
an official act of thanksgiving on the Sunday immediately
succeeding the proclamation, they are discounted in the
light of the subsequent failure of the authorities to make
any provision for public worship. Four years after the
forming of the settlement, the chaplain was still holding the
services under the gum-trees, and when Governor Phillip
returned to England in 1792, the settlement was still with-
out any church building. At length Johnson determined per-
sonally to set about putting up, with the help of labourers
whom he had to pay, the wattle-and-daub structure which

8 WILLIAM GRANT BROUGHTON

must be ever memorable as the first building placed on Aus-
tralian ground as a house of God. The chaplain, of course,
did not know that at this very time the Archbishop of Can-
terbury, to whom he had appealed in his distress, was writ-
ing to the Under Secretary, Nepean: "I should be obliged
to you for a hint of information whether any measure is
taken in respect of a place or places of worship at Botany
Bay, the want of which is so apparent from the letters which
I communicated to you for Mr Dundas's [the Home Secre-
tary] information."

The site of the chaplain's temporary church is generally
accepted to have been where Bligh and Hunter streets join
in busy, modern Sydney, and upon it is placed the memorial
cross to which a procession of clergy and laity go on the
Sunday nearest to 3 February every year to offer public
intercessions and thanksgivings on behalf of Australia. It
consisted of a nave 73ft x i5ft, and transepts 40ft x I5ft,
the materials being a framework of wood wattled, i.e. inter-
woven with tea-tree and daubed with clay, the roof being of
grass-rushes. Hence the old English verb, "to wattle,"
gave its popular name to the golden acacia bloom which has
become the national flower of Australia, the wood and
foliage of these trees having been worked into this primi-
tive house of God. Its accommodation, according to the
chaplain, was for 500 worshippers, and it had its holy
table, font, prayer-desk, and pulpit. In the construction
Johnson took a personal part, as well as being the architect,
and the sketch of the building shows it was not without a
simple, rough dignity. On Sunday, 25 August 1793, the
first service in it took place, and it was also used for a
school that the chaplain organized. The modest 'claim for the
actual expenses in building the church was apparently
pigeon-holed, and the account remained unpaid until Gover-
nor Hunter called attention to it four years after it had
been rendered.

AUSTRALIAN CHURCH HISTORY (1788-1829) 9

The new Governor, having a more seemly sense than his
predecessors of the need for a due observance of religion,
issued instructions that "the overseers of the different gangs
do see their men mustered every Sunday morning, and that
they do attend them to church." But this had an unexpected
consequence, for on the night of i October 1798, about a
couple of months after the order had been given, the church
was burnt down, and there appears to be no doubt that it had
been maliciously destroyed. The offer of a reward for the
discovery of the perpetrators of the sacrilege proved fruit-
less, but the Governor promptly had a large store tem-
porarily fitted up for church services, so the incendiaries
failed to achieve their purpose. Within a month Governor
Hunter took steps to build a permanent church, but more
than a decade passed before it was dedicated. At the same
time the foundations were laid of a church for Parra-
matta, and this was used long before the one in Sydney.
A Government and General Order of 1802 declares that "His
Excellency is pleased to direct that in all spiritual, judicial,
and parochial proceedings" the district of Sydney and its en-
virons "be comprised within a parish to be henceforth named
'Saint Phillip' (sic) in honour of the first Governor of this
territory, and that the districts of Parramatta, and its sur-
roundings, be comprised within a parish to be henceforth
named 'St John's,' in honour of the late Governor, Captain
John Hunter, and the churches now building at Sydney and
Parramatta to be respectively named Saint Phillip and Saint
John." Thus were formed the two pioneer parishes of New
South Wales.

Richard Johnson, besides being the first Australian chap-
lain, has the distinction of having published what must have
been one of the first literary efforts (excepting, of course,
the official correspondence with the Home authorities) that
had birth in Australia. This was a pamphlet of seventy-
four pages addressed by the chaplain as a pastoral appeal

io WILLIAM GRANT BROUGHTON

to his flock after four years' work among them. The title
page runs:

An Address to the Inhabitants of the Colonies

established in New South Wales and Norfolk Island

By the Rev. Richard Johnson A.B.

Chaplain to the Colonies.

Written in the year 1792.

London.
Printed for the Author

MDCCXCIV

To all the inhabitants, and especially to the unhappy prisoners
and convicts, in the colonies established at Port Jackson and Norfolk
Island, this affectionate address is dedicated and presented by their
very sincere and sympathizing friend and faithful servant in the
Gospel of Christ,

RICHARD JOHNSON

The address is remarkable as an unconscious revealing
of deep piety, leading to a genuine love for souls, and yet
quite frank in its condemnation of sin.

After twelve years of exile from England, Johnson re-
turned to his native land together with Governor Hunter
in 1800. Though only forty-seven years old, he had been
a good deal broken down in health by the privations of his
colonial life, and by want of support and sympathy in his
work. He received scant recognition from the Mother
Church when he asked for a post of duty, for all he got
was an Essex curacy at West Thurcock on the Thames,
and though he had made some money by his Australian
farm and orchard, he certainly had not secured the fortune
he is often said to have done. In 1810 he secured the living
of St Antholin's, London, which was afterwards merged
into St Mary Aldermary's, opposite the Mansion House
Station in Cannon Street, and on the wall of this
church there is this memorial : "To the memory of the Rev.
Richard Johnson, B.A., who died March I3th, 1827, aged
74 years. He was the first, and for many years the only,
Chaplain appointed to the extensive colony of New South
Wales, and afterwards 17 years Rector of these Parishes,
where he faithfully preached Christ and Him crucified."

AUSTRALIAN CHURCH HISTORY (1788-1829) n

Four years later a record was added of the death of his
wife at the age of seventy-eight. In Sydney Cathedral a
dignified tablet has also been erected to commemorate Aus-
tralia's first chaplain. But surely the finest testimony to
Johnson was that of some of the convicts who declared
that "they did not believe that there was so good a man
beside in the world."

Six years before Johnson left New South Wales he had
been joined, in 1794, by Samuel Marsden, as assistant-
chaplain to the settlement. It is noteworthy that he, too,
had been a pupil at the free grammar school of Kingston-
upon-Hull (Joseph Milne, the ecclesiastical historian, being
at the time head master) and, like Johnson, went as a sizar
to Magdalene College, Cambridge. He had been a Methodist
local preacher, and is said to have become interested in mis-
sionary work by reading Cook's Voyages Round the World.
Born at Horsforth, near Leeds, the son of a tradesman of
the village, he seems to have developed more than the
ordinary independence of the northern Englishman, for
when he was suggested for work in New South Wales,
some doubted his fitness on this ground. He had attracted
the notice of the evangelical Elland Society, which devoted
itself to assisting the education of candidates for Holy
Orders, and through its influence Marsden received help
towards his university course, which he felt disinclined to
give up. Finally he decided to take the Australian chap-
laincy, sacrificing his degree, and was ordained deacon and
priest in 1793. After marriage, he sailed for Australia
on i July of the year of his ordination. Just before the ship
entered Sydney Harbour a daughter was born to Mrs Mars-
den, and the child, upon reaching womanhood, became by
her marriage closely identified with the church life of the
colony.

Within a few years of beginning work in New South
Wales there was directly brought under Marsden's attention
the operations of the London Missionary Society in the

12 WILLIAM GRANT BROUGHTON

South Seas. Under fear of an outbreak among the natives
of Tahiti, a number of the married L.M.S. missionaries fled
to Sydney, where they were kindly received by Marsden, and
one of them, Rowland Hassall, he put in charge of his
private farm. When Thomas, a young son of Rowland
Hassall, grew up he worked as a merchant's clerk in Parra-
matta, and helped the chaplain in his pastoral duties. He
formed in his home the first Sunday-school set up in Aus-
tralia, and Marsden, took it over as part of his parochial
organization. The chaplain encouraged his young helper
to offer himself as a candidate for ordination and go to
England for training. Thomas Hassall accordingly did so,
and Marsden commended him to William Wilberforce, who
warmly welcomed and helped the young man, who thus
became the first to go from Australia to prepare for Holy
Orders. He entered at Lampeter College, and after four
years as a student, was ordained deacon and priest in the
same year (1821) by the Archbishop of Canterbury, and
at once started for Australia for work as an assistant chap-
lain under Marsden, whose daughter, born as the parents
reached Sydney Heads, he married. In 1921 the Bishop
of Goulburn (Dr Radford) in his diocesan magazine, re-
ferred to that year as being the centenary of the ad-
mission to Holy Orders of Thomas Hassall, who as chap-
lain, faithfully ministered for forty years to a large area,
which included what ultimately became the Diocese of Goul-
burn. His son, who wrote In Old Australia, also took
Orders, and in his book has much to say of his grandfather,
Marsden, and of Bishop Broughton, who had visited him
when he was working his chaplaincy and whom he held in
high admiration and affection.

It goes without saying that Richard Johnson gladly wel-
comed the coming of a helper in his difficult and laborious
ministerial duties. Marsden in many respects was a 'con-
trast to the first chaplain, both in his physical vigour a!nd
his readiness to contend strenuously for what he held to

AUSTRALIAN CHURCH HISTORY (1788-1829) 13

be right. He settled down to work at Parramatta, and on
5 April 1797, the foundation-stone of the pioneer per-
manent church building in Australia was laid and became
the forerunner of the present handsome Norman church of
St John, one of the most dignified in Sydney diocese to-day.
When Johnson went back to England in 1800, Marsden
became senior chaplain, and went Home seven years later
to bring the needs of New South Wales under the notice
of the authorities. He took with him some Australian-
grown wool, and urged the suitability of the colony for pas-
toral purposes, he having made successful experiments with
sheep on his own farm at Parramatta. Thus through John-
son's cultivation of the orange, and Marsden's wool-grow-
ing, two most important Australian industries were con-
siderably promoted by the earliest chaplains. While in
England Marsden secured two clergymen, ordained specially
for New South Wales, the Rev. William Cowper, who
became the first Archdeacon of Sydney and the father of
Sydney's first Dean, and the Rev. Robert Cartwright. In
the ship in which he went back to the colony, at the end of
1809, the chaplain had as a fellow passenger a Maori chief
named Duaterra, 2 and became so deeply interested in what
he heard of New Zealand, that he took the chief to Parra-
matta as his guest for several months. As a consequence
of this intercourse, Marsden decided upon a missionary
journey to the islands, forming the present great Dominion,
but which were not then under the English Crown. On
15 December 1814, he reached the coast of the islands,
and after a few days, on the festival of Christmas, con-
ducted a service for which his friend Duaterra had made
the arrangements, and at which he acted as interpreter of
Marsden's sermon from the text so appropriate to the season
and the circumstances: "Behold, I bring you good tidings
of great joy" (St Luke, ii, 10). Ten Maori chiefs went
with the chaplain upon his return to New South Wales, and

2 S. M. Johnstone, Samuel MarsAen., p. 80f. (Sydney, 1932).

14 WILLIAM GRANT BROUGHTON

subsequently he made six other trips to Maoriland, extend-
ing up to 1837, and upon this last occasion the natives are
reported to have said : "We wish to have a long and stead-
fast look at our old friend, for we shall never see him
again." Crowds of them went to his embarkation and wished
him farewell with tears and prayers. He well deserves
the distinction popularly given to him, "The Apostle of
New Zealand." After forty-five years of laborious ser-
vice, during which he had seen New South Wales advance
first to an archdeaconry, under the Bishop of Calcutta and
subsequently to an independent see, Marsden died on 12
May 1838, when seventy-four years old, at the parsonage,
Windsor, New South Wales, whither he had gone in feeble
health for rest, and he lies buried in the graveyard of the
parish of St John's, Parramatta, of which he was prac-
tically the founder. Bishop Broughton, in a public reference
to the veteran chaplain's death, spoke of him as his "aged
and faithful companion, whose genuine piety and natural
force of understanding I held in the highest esteem while
he lived, and still retain them in sincerely affectionate re-
membrance." A fine Celtic cross was placed in 1907 on the
spot at Oiki on the Bay of Islands, New Zealand, where
M'arsden held his historic service in 1814, an event com-
memorated by the Church in the Dominion with much
earnestness when its centenary occurred. Other memorials
of him are in the parish church of Parramatta, and in the
church of his native village in Yorkshire, and the Church
of All Saints, North Parramatta, is especially associated
with his memory.

With the death of Marsden an altered and more eccle-
siastical system of church administration was introduced
into the colony. There are still many people who think of
William Grant Broughton as the first Archdeacon of New
South Wales, but this was not so. When the affairs of the
colony had drifted into a parlous condition, mainly, it was
said, through the high-handed autocracy of the naval and

AUSTRALIAN CHURCH HISTORY (1788-1829) 15

military administrators who reigned supreme until 1824,
the Home Government sent out in 1819 J. T. Bigge, an
Oxford graduate and an English barrister who had been
Chief Justice in Trinidad, as a royal commissioner at a
salary of 3000 a year to report upon "the state of the
judicial, civil, and ecclesiastical establishments, revenue,
trade, and resources" of the settlement. Lord Bathurst's
orders to the Commissioner, inter alia, recited: "You are
to turn your attention to the possibility of diffusing
throughout the Colony adequate means of education and
religious instruction, bearing always in mind in your
suggestions that these two branches ought in all cases to
be inseparably connected." It would have been indeed
well for Australia if these sound views of the then Secre-
tary for the Colonies had become an unaltering part of
Australian policy. The Commissioner took with him as his
secretary, receiving 500 per annum, Thomas Hobbes Scott,
M.A. (Oxon.), a brother-in-law of the Earl of Oxford,
through whose influence, probably, he had seen diplomatic
service at one of the British consulates in the Mediterranean.
Scott's father was curate in charge of Kelmscot, a chapelry
in the parish of Broadwell in the Oxford diocese. The son
did not enter at St Alban's Hall until he had reached his
thirtieth year, in 1813. Bigge left England for New South
Wales with his secretary in 1819, and his task occupied him
for two years. He embodied its results in three separate
reports (in the compilation of which it is known that Scott
gave much assistance) and in, the one dealing with religion,
the Commissioner said he "found clergymen in Sydney, Par-
ramatta, Hobart Town, etc., acting without concert, subject
to no ecclesiastical direction, and under no spiritual head
but the Bishop of Calcutta in India, and His Grace the
Archbishop of Canterbury in England." He therefore urged
the, "nomination of an archdeacon in New Holland." The
English Government adopted the suggestion, and Bigge's
recommendation of his secretary, Scott, for the post also

16 WILLIAM GRANT BROUGHTON

met with approval. The nominee, having returned to Eng-
land and been duly admitted to Holy Orders, served the
parish of Whitfield, Northumberland, for about a couple
of years, and then on 5 April 1824, received his commis-
sion as "Archdeacon of New South Wales."

The saintly Reginald Heber was Bishop of Calcutta when
the archdeaconry of New South Wales was founded, and on
his voyage out to India, writing of the influence of the sea,
adds : "on which so large a part of my future life must be
passed, more particularly if I carry my Australasian visi-
tation into effect." But Heber died at the end of April
1826, and as Archdeacon Scott did not reach Australia till
May of the previous year, there probably was little, if any,
intercourse between them. When the tidings of Bishop
Heber's death reached Sydney a memorial service took place
in St James's Church, which the Governor officially attended.

Archdeacon Scott voyaged to New South Wales in the
convict transport Hercules which carried 133 prisoners and
detachments of the 4ist and 46th Regiments. Upon his ar-
rival on 7 May 1825, the Governor, Sir Thomas Brisbane,
issued a commendatory proclamation. Letters patent had
been duly issued, together with a consequent dispatch of
Lord Bathurst to the Governor of New South Wales. 3
These documents deserve attention because of some of their
unique provisions as well as for their historic place in the
development of the religious life of Australia. The Arch-
deacon also became an ex officio member of the Governor's
Executive Council, and of the nominee Legislative Council".

A little more than a month after his landing the Arch-
deacon, in St James's Church on 9 June 1825, held his
primary visitation. Of the Archdeacon's charge the Sydney
Gazette gives what it calls a "bare epitome" as follows :

The interesting nature of the occasion the paramount importance
of the duties devolving on the clergy: the peculiar excellence of
the doctrine, the discipline, and the ritual of the hierachy. These

3 See Appendixes 1 and 2.

THE KING'S SCHOOL, CANTERBURY

FARNHAM PARISH CHURCH

AUSTRALIAN CHURCH HISTORY (1788-1829) 17

topics were discussed in an able manner and in a temperate spirit.
The Ven. speaker evidenced an entire freedom from shackles of
bigotry. He unreservedly conceded to others the rights which he
claimed for himself and his colleagues the rights of conscience.
He communicated the gracious intention of His Majesty to divide
the Colony into compact parishes, and to prosecute the work of
education on a more liberal and comprehensive system than that
which had hitherto been pursued.

The Archdeacon, as is evident from his reports and the
records of his work, was clearly a man of considerable
capabilities. His power of organization is shown in his
first report to the Colonial Secretary, made soon after reach-
ing Australia ; but within a year of entering upon his office,
he wrote a mournful account of his surroundings to the
Bishop of London, in which he says: "I will not hold out
vain hopes which I am confident cannot be realized in our
time, and the utmost I can expect is to lay the foundation.
The mass of the population here is vicious to an extreme,
and for some years past and even at this moment all society,
with few exceptions, is too bad and too horrid to have any-
thing to do with." Yet though the moral tone of the colony
certainly seems from contemporary records to have been de-
cidedly bad, the first archdeacon appears, mainly from his
want of tact and his autocratic temperament, to have been
ill-fitted widely to influence it. After only four years' tenure
he resigned the archdeaconry in 1828, and returned to the
incumbency of the Northumberland parish, where he began
his clerical career, and which he had left in charge of a
lo'cum tenens. He was dignified later on with an honorary
canonry in Durham Cathedral, and lived till 1860. A window
in Sydney Cathedral commemorates his association with
Australia.

CHAPTER II
WILLIAM GRANT BROUGHTON'S ENGLISH LIFE

first (and only) "Bishop of Australia," exercising
jurisdiction over the whole of the island continent, together
with Tasmania, and ultimately New Zealand also, came
from that great English middle class which has supplied
M much of power and leadership to all departments of our
Imperial life. His father, Grant Broughton, who had asso-
ciations with Hertfordshire, in which Hatfield, the ancestral
home of the Cecils, is situated, had won the esteem of the
Marquess of Salisbury. Of the future bishop's paternal
uncles, one held office as Paymaster-General at Bombay,
and another became an Admiral of the Fleet. His mother
was the daughter of Mr John'Rumball of Barnet, Herts,
and William Grant Broughton, her eldest son, was born in
Bridge Street, Westminster, on 22 May 1788, the year in
which the first white settlers landed on the Australian con-
tinent, where the Bishop did his life's work. At his bap-
tism in St Margaret's, Westminster, he had as sponsors
his grandfathers and the Countess of Strathmore. When
he was six years old his family removed to Barnet, his
mother's birthplace, and the boy received his early training
in the local grammar school, of which he spoke with affec-
tion when he visited the country town forty years later. At
nine years old Broughton went to the King's School, Canter-
bury, boarding at the house of the second master, the Rev.
John Francis, whose daughter he married in Canterbury
Cathedral twenty years afterwards. He became a King's
Scholar at the end of his first year in Canterbury, and stayed

WILLIAM GRANT BROUGHTON'S ENGLISH LIFE 19

at the school for seven years, when he gained an exhibition
at Cambridge and greatly desired to qualify for Holy Orders.
But financial reasons made this then impracticable, as the
death of his father had cast upon him some responsibility in
connexion with the support of his mother. He therefore ac-
cepted the offer, secured through his father's friend, Lord
Salisbury, of a clerkship in the treasury department of the
East India House. Writing to his aged mother from Sydney
in June 1852, just prior to his final trip to England, Brough-
ton revived his sense of obligation to the Marquess: "I am
going to-day to have a guest at dinner, whose name will per-
haps surprise you. It is Lord Robert Cecil, 1 second son of the
present Marquess of Salisbury. ... I could not help think-
ing how strange is the course of events which brings one
of that family to my house: and I think that my having
the honour of being able to receive and entertain him on
terms of equality may lawfully gratify you, and make some
little return for the exertions and sacrifices which you and
my dear father made to give me education, and to prepare
me for the situation in which I am." It is clear that Brough-
ton, like so many other distinguished men, had the advan-
tage of a good mother. In a speech at a S.P.G. meeting he
referred to her as "her to whom I owe all things." More
than ten years before he wrote to her the letter from which
an extract has just been quoted, in speaking at a dinner
to his friend, Judge Burton, on his return to Sydney from
England, where the Judge had realized one of the long-
ings of his life in once again seeing his mother, the Bishop
said : "I too have left a mother whom I am most probably
never again to see in this life. But I will add that I should
behold the dawn of each returning day with less tran-
quillity, I should enter upon the duties of it with less con-
fidence of fulfilling them with success, if I did not know that
three times in the course of every day the prayers of a
venerable mother, wholly devoted to the offices of her re-

1 Afterwards the great Prime Minister of England,

eo WILLIAM GRANT BROUGHTON

ligion, were offered up for me and mine and for all the
undertaking that I am engaged in." But the Bishop was
granted the privilege which he did not dare to hope for upon
his reaching England in 1853.

After nearly ten years in the English Civil Service the
way became clear, through the bequest of 1000 from a rela-
tive, for the future bishop to follow the career he early
desired, and he returned to Canterbury to read with his
friend, the Rev. H. J. Hutchisson, a Fellow of Clare Hall,
Cambridge. In 1814 he entered at Pembroke Hall, at the
age of twenty-six, and came out sixth wrangler. Among his
university friends was William Hutchins, who in Brough-
ton's year graduated thirteenth wrangler, and when the latter
became bishop eighteen years afterwards he made his fel-
low undergraduate the first Archdeacon of Hobart. It was
while at Pembroke that Broughton contracted the lameness
that compelled him ever after to walk with a stick. An
undergraduate (who afterwards achieved distinction) played
some practical joke that caused Broughton to fall heavily
down a staircase, and did the lifelong mischief. The author of
the injury had to pay the penalty of rustication for eighteen
months, as appears from an entry in the college orders book.
Soon after he had graduated in January, 1818, Broughton, in
his thirtieth year, was made deacon by the Bishop of Salis-
bury upon letters dismissory from Bishop Tomline of Win-
chester (who ordained him priest in the same year) upon,
the title of the curacy of Hartley Wespall, Hants, and the
notable head master of Eton, Dr Keate, came to the incum-
bency of the living while the future bishop ministered there.
In the year of his ordination Broughton married Miss Sarah
Francis. They had three 'children, a son, who died in his
babyhood, and two daughters who went out to Australia
with their parents, and were the first two candidates the
Bishop confirmed at his primary Confirmation. They both
married in Australia.

While at Hartley Wespall, Broughton did some scholarly

WILLIAM GRANT BROUGHTON'S ENGLISH LIFE 21

literary work. Upon the appearance of the anonymous
treatise Palaeoromaica, which advocated the hypothesis that
the text of the Elzevir Greek Testament was a. translation
from a lost Latin original, he published a reply covering
more than 300 pp. oct. in support of the orthodox view
that the "Textus Receptus" comes to us through the Greek.
With much logical and close reasoning, bristling with quo-
tations in Hebrew, Greek, and Latin, and supported by
manifold references to patristic and classical writers, he con-
tends that the exploded conjecture of Hardouin that the
Vulgate is the first record of the Apostolic writers and
the Greek Text but a translation from it, is equalled in
temerity and unwarranted assumption by the hypothesis of
Palaeoromaica. Having finished his textual controversy,
in the next year, 1826, Broughton entered the lists in a
discussion then current as to the authorship of Ikon Basi-
like, that marvellous monograph published in 1648, which
went through fifty editions in its first year. The Hamp-
shire curate championed the view that the Caroline bishop
wrote the book, and so he joined issue against those who
contended that Charles I had himself produced it as the
result of his religious meditations while a prisoner in Caris-
brooke Castle.

Broughton's learned adventures in literary controversy
attracted the attention of his Bishop, who secured for him a
transfer from the curacy of Hartley Wespall, after eight
years' service, to that of Farnham, in Surrey, in 1827, and
is said to have designed him for further advancement. But
while in Hampshire he had also come under the favourable
notice of the Duke of Wellington (Strathfieldsaye being
only a mile from Hartley Wespall) through the Duke's
domestic chaplain, Mr Briscall, who formed a close friend-
ship with the scholarly curate. The first important conse-
quence of the friendship was the offer by the Duke of the
chaplaincy of the Tower of London to Mr Broughton about
a year after his removal to Farnham. Lord Phillimore in his

22 WILLIAM GRANT BROUGHTON

Ecclesiastical Law, says: "The chaplain of the Tower of
London performs the duties of a parochial minister to the
garrison"; and he has a residence within the precincts, and
is "under the orders of the Constable of the Tower through
the resident Governor." Broughton's name appears in the
muster roll of the Tower chaplains under the year 1828, but
there is no further reference in the records to him. He .can
only just have entered upon the office, for before the end of
the year of his appointment, 1828, the Duke of Wellington
submitted to him the proposal that he should succeed the first
Archdeacon of New South Wales, Thomas Hobbes Scott.
Immediately the new sphere was suggested to him,
Broughton wrote the subjoined letter :

Farnham, October 27, 1828
MY DEAR MOTHER,

Mr Briscall (domestic chaplain to the Duke of Wellington)
came over this morning from Strathfieldsaye with a proposal to
me from the Duke of Wellington which has occasioned us very
great surprise, and conflict of feelings. The Archdeaconry of New
South Wales is vacant, and the Duke wishes to confer it upon
me as the person whom from his acquaintance with me he thinks
most proper to fill it. The salary allowed by Government is 2000
a year, besides other great local advantages. The period which I
should be required to be absent from England would be five years
after which, of course, a retiring pension would be allowed, or pre-
ferment from Government given for my future support in this
country. In point of pecuniary advantage it certainly is a most
noble offer on the part of the Duke, and such as I could never
have raised my thoughts to: and it would seem to be an opening
made to a scene of usefulness in my profession where I might
exert to the utmost such abilities as God has given me for His
service. At the same time, to leave one's country and to go to
such a distance from all that we honour and love, calls for a
sacrifice which we can neither of us make without almost breaking
our hearts. We wish very much for your advice and opinion. If
you can borrow the 73rd number of the Quarterly Review published
last January you will find in the first article a pretty full account
of New South Wales and its inhabitants. I am not to make up
my mind for a week, and earnestly desire before doing so to have
your advice and to act with your approbation. Pray let me hear
as soon as you have considered. It is a most important and serious
undertaking either to accept or refuse, and. as yet I cannot tell

WILLIAM GRANT BROUGHTON'S ENGLISH LIFE 23

which way my mind inclines. We are all quite well, and hope
to hear as favourable an account of you. God bless you, my dear
Mother,

I am,

Ever your very affectionate Son,
W. G. BROUGHTON.

Writing again to his mother on 2 November 1828, he
says:

After considering maturely the proposal of the Duke of Wellington
I have this day come to a decision that I ought to accept it; that
in point of duty I am bound to do so. In fact I find that if I
were to decline it merely from regard to our own case, I should
probably never be satisfied with myself again but I should always
reproach myself with having shrunk from an office of so much
importance as this is. To-morrow therefore I go to Strathfieldsaye
to intimate to the Duke my acceptance of the archdeaconry, and
to return him my thanks for the high honour he has done me. From
the Bishop of Winchester I learn that the great distance of the
Bishop of Calcutta, who is my only superior, will prevent his
interfering or superintending : so that I must have the entire direction.
In consequence of this, he says, I shall be obliged to return to
England before the end of five years to communicate with the
Government here, so that in reality our actual absence cannot be
above three or four years at the utmost. There is nothing, my
dear Mother, to prevent us hoping to meet at that time, under
the blessing and protection of God in Whose service I am going, in
health and happiness. In the meantime, my first call must be to
provide for your comfort while we are away.

Broughton, as the foregoing letter says, had consulted
his Bishop as to whether he should accept the post offered
him, and subsequently it was known that he made his final
decision in the episcopal chapel at Winchester after re-
ceiving the Holy Communion from the Bishop's hands.
From a letter of two days' later date, it is evident that his
mother concurred in his decision, for he writes to her :

Your letter was very gratifying to me as it informed me of your
approbation of my determination. I waited on the Duke at
Strathfieldsaye yesterday to communicate what I had decided, and
must say I was received by him in the kindest manner. He spoke
highly of the appointment and of the country, and appeared pleased
with my readiness to go. But he said that previously to determin-
ing I ought to be aware of every circumstance, and that he had
therefore written to ascertain what pension would be allowed me

04 WILLIAM GRANT BROUGHTON

on retirement, or to my family in the event of my death, and he
would not consider my acceptance final, he said, till these points
were settled. Just now I have received a letter from him, which
he sent over by a messenger, to say that he learns from the
Secretary of State that there is no pension on retirement to be
allowed to me, or to my family in case of my death. In reply I have
told him that personally I should be as willing as ever to engage
in the office, and -to leave my own claims on retirement to the
consideration of Government but that having a wife and children
who must share in the difficulties and dangers, I am bound to
consider what their condition under the circumstances would be
were I to die at such a distance from home. I, therefore, hoped that
His Grace will pardon my asking for time to consider, and to
advise with my friends. My intention is to think well upon the
matter to-night, and to-morrow to wait upon the Duke again with
my answer. My present impression is that unless some arrange-
ments could be made on behalf of my family if I should die there,
I should be acting unjustly towards them in going on so distant
and perhaps dangerous expedition: and that I shall say to His
Grace that under the circumstances '1 must prefer holding the
chaplaincy to the Tower which he so obligingly conferred upon
me. I am sorry to throw you again into suspense but you shall
hear from me the very moment I can put an end to it. We ^ are
all well but of course much agitated and perplexed by these vicissi-
tudes.

Ultimately, Broughton agreed to take the archdea'conry
upon qualified terms laid down by the Government, but
that he did so with much anxiety appears from a letter in
reply to one from his friend, the Rev. H. H. Norris :

You are quite right in saying that there is no ground for congratu-
lation on my appointment. I see the whole extent of the prospect-
before me, and shadows and darkness rest upon it; but after the
fullest consideration I could give to the question, it did not appear
to me that I could decline a post to which Providence seemed to
have led me without subjecting myself to self reproach as backward
and fearful in our Master's service. Whether I have chosen rightly,
or have taken a step which prudence cannot justify, events may
to some extent determine: but I have always the consolation of
knowing that the final judgment to be passed upon it will be one
in which, I humbly trust, success or failure will not so much be
the points inquired into, as the motives by which I have been guided,
and the fidelity with which I have sought to fulfil the duties I have
undertaken.

You have taken what appears to me to be the truest view of
the relation in which the maintenance of the Church of England
stands to the present and future happiness of mankind: and it is
truly in the hope of recommending such views that I am going

WILLIAM GRANT BROUGHTON'S ENGLISH LIFE 25

to what I know and feel to be a banishment. On account of my
dear children I should have been thankful to have been spared the
necessity of removing to an untried country: but such being the
appointment of God, I say unfeignedly 'May His Will be done.

The Duchess of Wellington, in a cordial letter to the
archdeacon-designate, wrote: "I will begin this letter as I
conclude most of those which I write to my real friends
God bless you. Whether at a distance from your country,
or at home still and always God bless you."

The decisive determination having thus been reached,
there followed speedy preparations for the new life.

Broughton had been preaching to his Farnham parish-
ioners a series of sermons on the Apostles' Creed, and on
Holy Innocents Day, 1828, he concluded the course, taking
as his text I Cor. xv, 44, in a farewell address, in which
he made reference to his approaching departure from Eng-
land: "For myself," he said, "let me with truth of heart,
assure those whom I here, for the last time, call my friends
and brethren, that never shall I hear mention made of those
among whom I have ministered, without having the recol-
lection excited of many a cherished regard, and of a period
through which we passed in much true Christian fellowship.
Never will the name of this our dwelling place reach my
ears without reminding me that my supplications to the
Throne of Grace are due on behalf of all who continue
to inhabit here."

The Farnham people presented him with a piece of plate
as a memento of his ministry among them, and in acknow-
ledging the gift, to the chairman of the testimonial com-
mittee, its recipient showed his strong affection for the flock
he was leaving. "To the end of my life," he said, "I shall
contemplate their gift with pleasure and pride." His
diocesan, Bishop Richard Sumner, who had succeeded to
the See of Winchester, presented Mr Broughton with a
private set of silver altar vessels, which many years later
he gave for use in the little church of St Mary's Albyn

26 WILLIAM GRANT BROUGHTON

River, some 150 miles from Sydney, where a married daugh-
ter, Mrs Boydell, had her home. It was from the Albyn
River estate that one of Bishop Broughton's rochets, now
in Sydney Cathedral, found its way to an official resting-
place in the diocese.

Broughton's work as a parochial clergyman having come
to an end, his thoughts must have centred upon the then
almost unknown land thousands of miles across the seas. It
is not easy in the twentieth century with its fast . steamers
that practically annihilate distance and thereby destroy much
of the sense of separation and exile, to enter into the im-
mense demand upon faith and courage made by the pros-
pect of working under such conditions; but it was charac-
teristic of the future bishop's Spartan-like devotion to his
conception of duty that having decided to undertake the task
he faced it with unflinching calmness.

There is preserved in the Diocesan Registry at Sydney
the original diary kept by Archdeacon Broughton from the
time he sailed from England until he landed in New South
Wales. Some extracts from this historic record will show
how cheerless were the surroundings of the Archdeacon and
his party as they journeyed to their new home. The diary
begins :

1829. On Tuesday May 26th I embarked from Sheerness on board
the John transport, 440 tons with my wife, our two children, and'
Samuel and Hannah Hatton, our servants. The ship was commanded
by Mr Robert Norsworthy; and had on board 185 male convicts,
besides a crew of 32 men and boys, and about 30 soldiers (detach-
ments of various regiments) under the command of Lieut. Forbes,
89th Regt. Mr Love, surgeon R.N., had the medical superintendence
of the prisoners. Our embarkation was delayed several days by
the prevalence of a very strong gale from the N.E. which had
little abated when we left the shore. By the kindness of Vice-
Admiral Sir Bryan Martin, Comptroller of the Navy, we were
furnished with a large six-oared cutter belonging to the dock yard,
which conveyed us safely to the vessel at the Little Nore though
the swell of the sea rendered the operation somewhat formidable.
Such indeed was the state of the weather that two steam packets,
one bound to Margate and the other the King of the Netherlands
to Ostend, finding it impracticable to proceed beyond the Nore,
ran into Sheerness Harbour, where we left them. We had not

WILLIAM GRANT BROUGHTON'S ENGLISH LIFE 27

been a quarter of an hour on board the John before we were all
affected with sea-sickness; and we retired to our first night's repose
dispirited and uncomfortable.

May 27th. At high water this morning we weighed anchor and
were under sail by about half past seven: The operations attendant
on this manoeuvre would, I have no doubt, be interesting in a well-
appointed ship, and with a crew of able seamen. But the crew
of our vessel were apparently without experience or concert many
of them ignorant even of the meaning of the orders that were issued
while the crowded state of the decks, the sight of the prisoners
in chains, and of the soldiers loitering about, neither able or willing
to render assistance, rendered our departure a scene of tumult
and confusion. Our pilot did not spare his reproaches, but he
understood his trade, and expressed himself well satisfied with the
performance of the ship itself. The wind was about E.N.E. and
our progress consequently slow. We came to an anchor in the
afternoon opposite a mark on the Essex coast, which the seamen
called "Black Tail Beacon." In the night the wind blew with much
fury, and the motion of the ship was very distressing. Our Captain
during the day had been speaking of the danger of losing an anchor
and cable and being obliged to put back, which I know had happened
to several vessels the day before. There was, I believe, no real
danger, but knowing that we were surrounded on all sides by sands
and shallows, I could not help considering, as I lay awake, what
I might expect my sentence to be if it should please Almighty God
this very night to require my soul. My mind was tranquil; and I
was in consequence somewhat dissatisfied with myself ; being dis-
trustful whether it might not be the effect of insensibility rather
than the fruit of a true faith and a well grounded hope.

May 28th. At high water this morning we again weighed anchor.
The wind still E.N.E and boisterous. It was nearly 2 o'clock before
we passed the North Foreland. As we ran along the coast, I had
distant views of Herne Bay, Reculver, Margate and Ramsgate,
places with which I had been familiar since infancy. Indeed had
the nature of the land allowed it, there was nothing in the actual
distance to prevent our seeing the towers of Canterbury Cathedral,
beneath the shade of which my early years were passed, and within
whose venerable walls I was united to the dear and excellent wife
who is my companion and comforter in this voyage. In the Downs
our pilot left us ; and we proceeded rapidly before the breeze, which
was now favourable. The view of Dover with its town castle, cliffs
and shipping in the Roads, seen under a bright afternoon sun, was
truly magnificent, more so, I believe, than anything I had ever seen.
We soon came in sight of and as soon passed by Dungeness Light-
house. It is either built of brick or is coloured red, which renders
it a very conspicuous object in the setting sun. As long as it re-
mained visible, I kept my eyes fixed upon it, and when it at last
disappeared in the waves, felt very acutely the taking leave of a
country in which I had both enjoyed and suffered very much; and in
which we left many dear friends and connections.

28 WILLIAM GRANT BROUGHTON

May 29th. We had a rapid run during the night, having passed
by the coast of Hampshire, the birthplace of all my children, and
where the remains of our beloved and ever regretted boy are buried
at our sweet Hartley; where if it please God, and should be pos-
sible, I would wish to rest by him. In the morning we were
between St Aldate's Head and the Race of Portland, and we had
hopes of speedily clearing the Channel. Here, however, the wind
died away and our progress was at an end. The surface of the
sea became smooth as glass. The steersman lashed the helm fast,
leaving the ship to her own discretion. I cannot say to the mercy
of the winds and waves; for there were neither. There was how-
ever a continual bubbling swell from below, just sufficient to give
the ship a see-saw motion which we felt to be most distressing.

May 30th. The calm continued all night; and a very miserable
night we passed. Independently of the motion of the ship, the
noises which accompany this state of wearisome inaction are truly
harrowing to the feelings, and destructive of repose. Through
the live long night it appeared as if every particular board, spar
and rope was endued with the faculty of creaking, cracking, croaking
and groaning; and the complication of sounds produced, is indeed
"the variety of wretchedness." This day John Hunt, one of the
prisoners, having been found guilty of striking the officer of the
watch was sentenced to be kept in handcuffs, and to receive three
dozen lashes. I was happy in being able to intercede for the remis-
sion of the latter portion of his punishment. He is, I fear, a con-
firmed rogue as this, I am informed, is the second conviction he has
suffered, and he is in consequence transported for life. However,
my purpose was by this beginning to shew the prisoners I felt
an interest for them, and thus to acquire an influence which may be
turned to better purposes.

Under date 12 June, while the John was in the grip of
a dead calm, Broughton's entry is :

I will take advantage of this interval to describe a convict ship.
On each side of the poop, as well as in front of the binnacle, we have
coops containing fowls, ducks, and guinea hens, and abaft the cuddy
sky-light is a large pen filled with ducks and geese. The inter-
mediate spaces are occupied by sailors refitting yards and sails, and
in the front are four privates and a corporal on guard with their
loaded muskets lying near. Below on the quarter deck, opposite to
each other, are two unhappy wights, convicts afresh convicted of
having towed their clothes alongside for the purpose of washing and
suffered them to go adrift, which on the _ score of cleanliness, as
they embarked with only two changes of linen each, is much to be
lamented. For this offence they are set in handcuffs and fetters
and condemned to twenty-four hours bread and water. About the
deck lie the soldiers off guard, some asleep, others employed in
various occupations. Two sentries with drawn bayonets parade the
deck. From the barricade which goes athwart the ship just afore

WILLIAM GRANT BROUGHTON'S ENGLISH LIFE 29

the mainmast to the forecastle, the prisoners are situated, some sit-
ting idle on the spars and spare booms, others cooking, washing,
walking or sleeping as inclination leads. They appear neither dis-
contented, dejected, nor sullen, and are in general very far from
noisy. In their behaviour I find them universally respectful, though
their characters are in general very unfavourable, most of them hav-
ing been more than once or even twice convicted and sentenced. Add
to this four or five women belonging to the soldiers and intermingled
with them, the crying of a child or two, the quacking of ducks,
cackling of geese and fowls, and _ the harsh grating cry of the
guinea hens and you will have a fairly complete picture of all that
is to be seen and heard on board of a convict ship.

The diary is much occupied by Broughton's criticisms
of some of the books he had carried with him for his read-
ing on the voyage, but there is no space for these interesting
comments, The final entries, therefore, must suffice.

Septr. 7-10. Fresh breezes, afterwards more moderate and cloudy
with rain. No occurrence worthy of notice; but the expected ter-
mination of our voyage occasions us some anxiety. But I know
not how it is, separation from friends and country have so entirely
exhausted our feelings that we have none left apparently to be ex-
cited by whatever event. The prospect of being soon delivered from
a state of irksome confinement occasions no sensation of joy: where
we are going there are none of those whom we desire to see or
whom we have been accustomed to love and value. In all this country
there is but one person whom I have ever seen before, and that
only once or twice as a new acquaintance within the last few
months. Eheu: Deus a-dsit: Deus adjuvet.

September 12. The land about Jeryis Bay was this day visible, W.
about four leagues. Its appearance is inhospitable and the only en-
livening appearance is that of numerous columns of smoke arising
at intervals along the shore which seem to declare that we are
approaching the habitations of men once again though perhaps they
be not of civilised kind. At half past 8 this evening as we were
drinking tea the chief officer came down to report the welcome news
that we had made the .beacon light which is at the entrance of Port
Jackson. I went upon deck in the hope of also seeing this gratify-
ing sight but my eyes could not reach it though s^me more prac-
tised in observation professed that they could see it appearing and
disappearing at intervals. Not being able to sleep through the mul-
titude of thoughts which crowded upon my mind I rose soon after
midnight and looked towards the direction of the land. To my sur-
prise we had neared it so much during the last few hours that I could
accurately distinguish its long outline until it faded away in the dis-
tant darkness. We were now nearly abreast the South Head on
which the light-house stands. The light is revolving, exceedingly
regular, bright and steady. I looked at it a long time with a mixed

30 WILLIAM GRANT BROUGHTON

and kind of mysterious feeling of wonder and thankfulness. It
seemed to be the first friend to welcome us to land and to assure
us that the perils of our voyage are concluded. The situation is
lofty and commanding and seems to imply that the people of the
country to which this light is guiding us are capable of making
great attempts and of succeeding in them. What an advance is this
upon the conception and performances of the savage who not more
than forty years ago perchance had his resting place upon that very
spot.

September 13th. This morning we were at the entrance of the
Heads but the wind first blew directly out of the harbour's mouth,
and then fell to a dead calm. We see a small boat now and then
passing to and fro within the port, but they pay no attention to
us, and the pilot has not come off, though his station is immediately
opposite to where we are lying. We have full leisure therefore
to examine the frontiers of our appointed land of sojourn, dis-
turbed only by the apprehension that as there is not a breath of wind
and a strong swell sets upon the shore we may have some diffi-
culty in keeping the ship off the rocks if the calm continues, the
water being so deep as to render it almost impossible to anchor.
The cliffs are lofty, composed of a yellow sandstone, with very
deep weather stains, and the foliage and herbage which grow upon
them appear stunted in growth and gloomy in colour. But for the
light-house tower, which is of stone, arid some adjacent white build-
ings scattered up and down the rock, the appearance of the whole
would be dreary and cheerless. A little before eleven the pilot came
on board, and took charge of the ship, with which however he can
as yet do nothing. Apprehending that in the event of a breeze
springing up there would be great interruption to the service on
deck through the working of the ship, I assembled my congrega-
tion below for the first time during the voyage and preached
from St Matthew vii, 13, endeavouring to make my sermon impres-
sive to them, as being the last I should deliver, and our arrival
and approaching separation effectual to awaken serious thoughts.
God grant my purpose may in some degree at least be answered.
As the service proceeded I perceived that the ship was making
way through the water and the bustle heard from time to time on
deck proved that the pilot was exercising his skill to bring us into
port. On returning to the deck I was nevertheless surprised at
the rapid progress we had made. A favourable breeze sprang up, I
was told, shortly before noon, when we entered the Heads. We had
now the town of Sydney directly before us, towards which we
continued to steer, and at half past i cast anchor in Port Jackson
opposite to Sydney Cove 108 days after our departure from Sheer-
ness.

CHAPTER III
AT WORK AS ARCHDEACON (1829-33)

So forty years after the founding of the colony its second
archdeacon, in his forty-first year, arrived to superintend
the Church's work. It may well be imagined that as they
sailed up the beautiful harbour of Sydney his heart, and his
brave wife's, must have been wellnigh overcome by the
strangeness of their new environment. They had left pleasant
surroundings and many relations and friends in the Home-
land, and Broughton seemed to have laid the foundation of
what promised to be a prominent career. Now they had
come to a country still in its infancy, without many of the
comforts of civilization and, worse than all, with by far
the largest part of its population made up of outlaws from
civilized soil. Fortunately for themselves, and especially so
in regard to the task to which he had given himself, the
new archdeacon and his wife were not of those who look
back, though the Archdeacon could not forbear from confid-
ing to the concluding entries in his diary an expression of
an intense sense of loneliness and anxiety as the ship
approached Sydney. But no trace of depression was allowed
to creep into the letter in which he, only a few days after
landing, reported to his mother some of the earliest incidents
of their Australian life. He writes :

You will be happy to hear of our having arrived through God's
good providence in perfect health and safety at this our destina-
tion. We left Sheerness, as you are aware, on the 27th of May,
and we arrived off the "Heads," Port Jackson, early on Sunday,
September I3th, 1829. We had therefore been at sea 108 days,
and after leaving the Lizard we saw no more land during that

32 WILLIAM GRANT BROUGHTON

i

whole interval excepting what was said to be the island of Palma ,

at 30 miles distant (which I should have taken for a cloud) and
a distant view for a few hours of the coast of Van Diemen's Land
the Sunday before our arrival here.

I had written a long account of our voyage, meaning to forward
it by any ship we might fall in with bound to Europe. But
strange to say we never had an opportunity, not having seen
more than three vessels, within any moderate distance during all
the passage, and those all outward bound.

I write by the present opportunity which is the first that has i

offered, although the ship is going a circuitous course and not
direct to England, since there is a possible chance of you getting
this letter sooner than you would do if I waited for another ship
going direct to England. In the meantime I will only say that our
voyage was neither much better nor much worse than voyages in
general go. We had fine weather for nine weeks and a most
prosperous passage to the Cape of Good Hope, but during the
whole of the subsequent time I was very unwell and uncomfort- J

able, after that the weather broke up and continued to be tempestuous J

all the rest of the way. We had a good captain, a very steady 1

respectable surgeon, and a gentlemanly officer of the guard, and J

they were all of them particularly kind to the children. The con- 1

victs in general behaved well and gave very little trouble, but I t

think soldiers very much in the way on board ship, and our crew
was a very bad one. Sally and the children bore the voyage better
than I did, though all were occasionally sea-sick. i

We found every one prepared to receive us with the greatest
possible attention, and we had not been an hour at anchor before >

Colonel Dumaresq, the Governor's aide-de-camp and brother-in ,
law, came to congratulate us and brought a present of fruit,
vegetables, eggs, new bread, and fresh butter none of which we * <

had tasted for six weeks before. We found also an invitation from I

the Archdeacon to come to his house, and on the following day ]

(Monday) we came here where we now are, and have been enter-
tained by him in a most friendly and gratifying manner. I have f
engaged a house for a year only. We do not much like it, 'but *
there is no other to be had. The house is large and roomy enough
though badly arranged, but the approach to it is rather difficult }
and there is no garden but a little miserable enclosure that is more j
like a sand pit. However we had no choice, and it was necessary i
we should have a place for our furniture, which we found all safely i
arrived and apparently not at all damaged, and we hope to take \
possession by the end of this week. In the course of a year we -
may meet with something we like better. The house has one recom- ]
mendation, that of commanding the finest possible view of the I
grand sheet of water which you saw in the panorama, and indeed !
from a much more favourable point than was shown in that picture. f

On the Wednesday after we came on shore I went, by myself, |

on board again in order to make my public landing. I had the J

Governor's barge, and the instant I set foot on shore there was
a discharge of cannon from the forts (which for my own part

1
t!

AT WORK AS ARCHDEACON (1829-33) 33

I would much rather have dispensed with) and I was received by
the colonels of the regiments and their staffs, the Judges, Law
officers, members of the councils, and all the first people of the
colony. We went in procession to Government House where after
my patent had been read, I was sworn into office by the Governor.
On the Friday _ following the official installation, His Excellency
invited the principal State officers and others to meet me at dinner.
In short the attentions paid to us by every body are quite over-
whelming. I have also taken my seat as a member of the Legislative
Council, which is in fact the parliament of the country, and in the
Executive Council, which is the Governor's privy council. I found
them just entering^ upon a question which excites the greatest
interest here, that is whether persons who have been transported
to this country shall on the expiration of their sentences be capable
of sitting on juries. . . . Archdeacon Scott will go home in the
Success frigate, which is now gone to New Zealand but is expected
shortly.

Archdeacon Broughton's letters patent only covered about
a page and a half of parchment, as they principally con-
sisted of references to the letters granted to his predecessor
when the archdeaconry was founded in 1825. It has been
said of these and other official documents associated with
the founding of the Australian Church that they entirely
ignore church authority. This is not altogether so. Arch-
deacon Scott's letters patent declare, inter alia, "And we do
hereby signify to Our Right Trusty and well beloved The
Right Reverend Father in God the Lord Bishop of Calcutta
that We have nominated the said Thos. Hobbes Scott to be
Archdeacon of New South Wales and to be subject and
subordinate during our pleasure to him and his successors."
The dispatch of the Secretary of State for the Colonies,
Earl Bathurst, to Governor Sir Thomas Brisbane, dated
21 December 1824, more strongly suggests that it might
with greater propriety have been issued by the Archdeacon's
spiritual superior, the Bishop of Calcutta, yet even this dis-
patch recites that where the letters patent of the Arch-
deacon are silent "the Canons and Ecclesiastical Law of the
Church of England will furnish the rules by which his con-
duct will be guided."

The new archdeacon did not take part in the services on

D

34 WILLIAM GRANT BROUGHTON

the Sunday following his arrival, which were probably
associated with the departure of his predecessor. It was on
Sunday, 27 September 1829, that Broughton preached his
first Australian sermon, in St Philip's Church, from St
John xv, 1-2, his predecessor saying the prayers. The
Governor and a large body of military and civil officers, to-
gether with a full congregation of citizens were present. On
Sunday, 4 October, the Archdeacon preached in St James's,
and so on these successive Sundays he connected himself
with the only two churches then built in Sydney. He then
entered upon an inspection of the schools and other public
institutions, including those at Parramatta, and afterwards
went on a tour of some of the country centres, dedicating
church buildings, consecrating cemeteries, and preaching ser-
mons, including the assize sermon at Windsor.

The population of New South Wales was estimated at
this time at 36,500 odd, of whom more than 17,000 were
convicts. There was also a convict settlement with 200
prisoners and a military and civil staff at Norfolk Island,
for whom no chaplain had been for many years appointed,
though it had been for long a penal station, and Chaplain
Johnson had visited it. One of the last acts of Archdeacon
Scott had been to address a letter to the Home Government
emphasizing the spiritual destitution prevailing throughout
the archdeaconry.

Broughton's account of his earliest colonial days was
given in an address at an S.P.G. meeting, after his final
return to England, in which he said:

When I first reached that shore, forty-two years, after the forma-
tion of the colony, there were eight churches and twelve clergy-
men in New South Wales. Melbourne was uninhabited, and South
Australia in a similar state. In Van Diemen's Land there were
four churches and six clergymen. The Rev. Samuel Marsden, at
the risk of his life, and counting all things but loss for Christ's
sake, had plunged into the darkness of New Zealand; and all that
has extended, and all that now extends, there of knowledge of god-
liness, yea, and all that ever shall extend so long as time is, owes
its beginning to his devotion.

AT WORK AS ARCHDEACON (1829-33) 35

In a few years, the wants and necessities of this rising world
became truly fearful, yet nothing was done in England to add to
the small number of officiating ministers, and the solitary superin-
tendent of Australia and all the surrounding islands was an arch-
deacon nominally subject to the Bishop ^of Calcutta. I cannot
give you a better idea of the size of this archdeaconry than by
asking you to think of an archdeaconry having one church at St
Alban's, another in Denmark, another at Constantinople with the
Bishop at Calcutta, hardly more distant from England than from
many parts of the archdeaconry of Australia, for indeed the case
is in many ways similar. In point of fact, no human strength
could bear the toil.

The Archdeacon held his primary visitation in St James's
on Thursday, 3 December 1829, when there were present,
in addition to the clergy, the Governor and a large con-
gregation. The Rev. R. Hill, incumbent of the parish, said
the prayers, and the sermon was preached by the Rev. Joseph
Docker, junior chaplain, from I Timothy iv, 6. The clergy
then ranged themselves round the circular rails which sur-
rounded the altar, at which the Archdeacon was seated dur-
ing the delivering of his charge. Those who have only
known St James's, Sydney, since it was transformed into
the beautiful church it is to-day by the late Canon Carr
Smith (afterwards of Grantham, Lincolnshire) during his
notable Australian incumbency, can hardly realize its
original Georgian dreariness. But the imagination of its
reforming rector happily suggested to him to preserve the
floor of the amazingly high pulpit, which was the church's
most striking feature, and place it in its smaller but more
artistic successor. And so preachers of later generations
in St James's stand on the same boards from which
Broughton and many others of the leaders of the early
Australian Church prophesied.

The Archdeacon's introduction to his primary charge de-
serves to be quoted as revealing the spirit that ever domin-
ated his life and work an awful apprehension of the re-
sponsibilities of the sacred ministry, and a keen sense of
the imperious claims of duty. He said:

36 WILLIAM GRANT BROUGHTON

The ministers of Christ and stewards of the mysteries of God are
pledged by engagements so awful, that every one of us by whom
they are regarded with becoming seriousness must tremble, in
his attempts to fulfil them, under a sense of his own insufficiency.
Were we charged with only a personal responsibility, such a dread
of falling short of the glory of God must be the natural conse-
quence of due reflection on the disproportion subsisting between our
feeble powers and the duty of a Christian teacher. No elaborate
argument is _needed to demonstrate with how much greater force
this observation applies to the occupier of a station which imposes
on him, in addition to his own proper ministerial charge, the
superintendence of others in the fulfilment of their sacred duties.
I speak not, believe me, my brethren, the language of insincerity
or affectation in affirming that my own mind is even painfully
sensible of the weight of this twofold obligation; and that two
considerations alone enable one with any degree of confidence to
undertake the duties with which I am here entrusted. The con-
sciousness, I mean, of not haying myself desired or sought the
arduous post which has been assigned to me; and my assured belief
that God, whose providence has conducted my steps, will give
me grace and power, as I must earnestly and humbly beseech him
he will, faithfully to take the oversight of his Church and rightly
to divide the word of Truth unto all followers of Christ Jesus our
Lord.

The Archdeacon proceeded from his devotional exordium
to an insistence upon the cardinal necessity for religious
instruction to be based upon a definite doctrinal basis. "It is
in vain to expect men to make much advance in practical
Christianity unless they have a distinct comprehension of
the relation in which they stand to God in Christ ... a
relation to be so incorporated into all our teaching that the
savour of the doctrine may be discernible even when it
is not avowedly or specifically insisted upon."

Next followed admonitions to the clergy in reference to
the discharge of their pastoral functions, both public and
private, the practical suggestion being made that people
resident in the outlying districts should be assisted in the
observance of their religious duties by the circulation among
them of literature such as that provided by the Society for
the Promotion of Christian Knowledge. 1 Much emphasis

1 The local Government education policy was to introduce the Irish
non-sectarian system, with Bible reading without note or comment.

AT WORK AS ARCHDEACON (1829-33) 37

was laid by the Archdeacon upon the vital necessity for the
Church discharging her responsibility to the young by sup-
porting general education founded on the basis of revealed
religion. "Upon any other system," he said, "the popula-
tion of a country may acquire knowledge but not wisdom.
The only reasonable hope which we can entertain of diffus-
ing religious impressions and virtuous habits rests on the
continuance of those parochial schools wherein, while the
elements of instruction are liberally afforded, the youthful
mind is trained 'in the nurture and admonition of the
Lord'." In further commenting upon the education question,
the Archdeacon paid a warm tribute to his predecessor,
Archdeacon Scott:

From an extensive acquaintance with what he designed and what
he effected, I do not hesitate to express my persuasion that ajnan
of purer intention, stricter principle, and less under the bias of
self interest never trod these shores. I would wish, however, princi-
pally to connect his name with the praise of having designed, and
through many difficulties brought near to perfection, that system
of religious instruction in which I am persuaded the best hopes of
this colony repose. Let not those who are enjoying the benefits
of his labours grudge him a distinction which he has fairly and
thoroughly earned. You, my reverend brethren, will not, I am
certain, refuse to unite in this feeble but well deserved testimony,
and in the expression of a wish that the virtual founder of our
existing establishments for public education may to the end of his
life enjoy the gratification of knowing that his exertions are duly
appreciated, and that the monuments of his zeal in the service
of God and man are extended and perpetuated by ours.

The two closing topics discussed in the primary charge
were the possibilities for spiritual ministrations to the con-
victs, and to the aboriginal natives. As to the first, the
clergy were reminded that,

all day must your hands be stretched forth to a disobedient and
gainsaying people, under a conviction that as any human being is
more involved in the snares of vice, the more earnest and un-
remitting must be our endeavour to make him sensible of his slavery,
and to point out to him that only path by which he may return
into the glorious liberty of the sons of God. We must seek them
out, for they will hardly make the first advance, and endeavour to
convince them that we take an interest in their restoration to

38 WILLIAM GRANT BROUGHTON

honesty and happiness; that we are solicitous for their eternal
preservation; that far from entertaining towards them any senti-
ment of neglect or contempt, we are disposed for their sakes to
labour if, peradventure through our teachings, God shall give them
a knowledge of the Truth.

Many of those unhappy persons have erred less through settled
malignity than pure ignorance or momentary weakness; many in
deep repentance have been made sensible of their criminality and
are ready upon the slightest encouragement to obey the call to
return into "the way of life." Blessed is that man to be accounted
the effect of whose labours as a minister of Christ is to give occasion
for the joy which is in heaven over one sinner that repenteth.

In dealing with the Church's relation to the aborigines the
Archdeacon threw out a vigorous challenge :

Shall we look on and see them perish without so much as an effort
for their preservation? Natural, and much more Christian, equity
points out that as in the occupation of their soil we are partakers
of their "worldly things," so in justice should they be of our
"spiritual things."

I am aware of attempts having been undertaken with this view;
and their abandonment from a sense of existing difficulties, and
despair of final success. But from the very nature of the under-
taking obstacles were to be anticipated. Every advancement of the
Christian religion, from its first origin to the present day, has been
effected in opposition to difficulties which, in a natural sense, might
be termed insuperable. Its excellency and its derivation from a
heavenly source, have been best demonstrated by surmounting such
opposition. It may be considered, after all, a very doubtful question
whether the erratic habits and inconsiderate disposition of the native
tribes are in reality more adverse to the reception of Christianity
than those propensities which its earliest preachers had to encounter
in the natives they addressed; the obstinate superstition of the Jew,
and the philosophic arrogance of the Gentile. But suppose them
to be so, what shall we say? Shall we therefore desist? Un-
hesitatingly I answer, No. Persevere as you regard the honour of
God, and as you value the souls of these your helpless and unhappy
fellow creatures. The very ground which we tread upon teaches
us this lesson. What does it exhibit but the sublime spectacle of
the triumph of civilized man over the ruggedness of the physical
world? And shall the Christian philanthropist despair of having,
in God's good time, an equal right to rejoice in the success of his
exertions to produce a moral reform, and by spiritual civilization
to reclaim this human wilderness which extends on every side
of us? The feeling which I derive from difficulties in such a case
and would communicate to those around me is animation and not
despair.

AT WORK AS ARCHDEACON (1829-33) 39

The Archdeacon certainly maintained this attitude towards
the problem of the Church and the aborigines throughout
his Australian career.

In forwarding a copy of the Archdeacon's charge to the
Colonial Secretary the Governor, Sir Ralph Darling, wrote:
". . . . It will be satisfactory to you to receive this earnest
assurance of the zeal with which he has commenced, and
with which his character affords the best assurance he will
continue, to discharge the duties of his sacred office. It
may not be altogether irrelevant to add, and it is due to Mr
Broughton that I should acquaint you, that he affords me
on all occasions in his several situations as member of the
Executive Council and of the Legislative Council the most
cordial assistance and co-operation in conducting the business
of the Government."

The official entrance upon his work having been com-
pleted by his primary charge to the clergy, the Archdeacon,
with characteristic energy, entered upon a programme of
pastoral visits in Sydney and its surroundings, and then
farther afield, of which he gives details in a letter to his
mother.

We are all, many thanks to the Author of all mercies, perfectly
well. The summer has upon the whole been very favourable, and
certainly not hotter than many I have felt in England, excepting
for an occasional day or two, and especially last Friday and the
four following days. We had what is called "a hot wind" from
the N. West, and certainly were nearly broiled. At the same time
I do not find that it actually disagrees with us, except ttiakjng
the children look very pale, but for my own part my appetite., and
general feeling of comfort are quite as great at such times as at
others provided I am allowed to sit still. We have had a very
plentiful supply of fruit of every kind and upon the whole I must
say better ripened and flavoured than in England. . . . Soon after
our last letters, by the VibiMa, were dispatched, I set out on my
visitation, and went first to Parramatta, fifteen miles from here,
where I was accommodated at a most clean and comfortable Inn.
. . . From this place I went daily to visit the male and female
orphan schools, to superintend the examination of the boys and
girls preparatory to the distribution of rewards and prizes which
takes place yearly in the church at Parramatta. After this I went
across the country as far as the River Nepean, and after that to

40 WILLIAM GRANT BROUGHTON

the southward in the counties of Camden and Argyle. I was out
ten days and travelled more than 300 miles. The roads are for the
most part as good as those in England. Even those through "the
Bush" as it is called (that is where the native timber trees have
not been cleared away), are exceedingly good, and generally fit for
a four-wheeled carriage to travel on. The great defect of the
country is a sameness and tameness in its appearance, and a want
of water. The latter is really quite distressing. . . . Nevertheless
I was much pleased with what I saw, and can have no reason
to doubt that this will be some day or other a rich flourishing
and powerful country, that is if the people can ever be rendered
honest and respectable. I had heard much of snakes and bush-
rangers, but in all this distance I saw not one of the former, and
only heard of the latter.

In February 1830, the Archdeacon voyaged in H.M.S.
Crocodile to Van Diemen's Land for his first visitation of
the island. He delivered a charge to the small body of chap-
lains, and also went through the parishes or districts, with
St David's, Hobart Town, as his centre in the south, and
St John's, Launceston, in the north, preaching in St David's
on 28 February from the text St James i,' 12. He made a
second visitation three years later and on this occasion com-
municated, from Hobart Town, with the Rev. R. R. Davies
of Longford, in the north of the island, and subsequently
Archdeacon of Hobart for over a quarter of a century, that
upon his approaching northern tour he would be prepared
to admit to Holy Communion any who were "desirous" to
be confirmed. The Archdeacon wrote:

If there be any young persons, not under fourteen years of age,
willing to take upon them the "vows and promises made for them
in Baptism," and whom upon examination you shall deem properly
qualified, I shall be desirous, as I have before stated, of admitting
them publicly to that engagement. Immediately after the Nicene
Creed I should feel satisfaction in delivering an address to them,
and in receiving their promises according to the form directed by
the "Order of Confirmation" omitting only the imposition of hands
and the collect having reference to it. After this I should propose
to administer the Holy Communion to such of these young persons
as may have beforehand declared to you their disposition to become
partakers, and of whose fitness you may be satisfied. At the
same time, of course I am desirous that any others of the con-
gregation who are willing should also communicate. My address
to the young people, though not delivered from the pulpit, will be
in lieu of a sermon, as I conceive the service will be long enough.

AT WORK AS ARCHDEACON (1829-33) 41

This was in pursuance of an authority granted to the
Archdea'con by Bishop Daniel Wilson, of Calcutta, as fol-
lows:

The permission for the young to approach the Lord's Table when
"desirous" of Confirmation is allowed by the rubric. The examina-
tion of them privately and the decision upon their qualifications all
fall within the office and duty of a presbyter. Of course you would
not read the Confirmation service, nor proceed to imposition of
hands, nor pronounce the Apostolic Benediction which has ever
been accounted (with ordination, jurisdiction, correction of doctrine
and discipline, and superintendence) the peculiar spiritual province
vested in the office termed "Episcopal." Any solemnity which can
be given to your examination and admission to the Holy Com-
munion (short of these specified things) would of course be most
desirable at your distance from your diocesan.

It is of interest to note that Cardinal Moran in his
History of the Catholic Church { m Australasia, 2 when re-
ferring to Father Flynn, who ministered for a short time
to the Roman Catholics in the early days of the settlement,
says that an aged resident of Sydney had pointed out to
him "the place in George Street where Father Flynn ad-
ministered the Sacrament of Confirmation." The Cardinal
explains that the Propaganda of Rome had in 1818 appointed
Father Flynn "Prefect-Apostolic of New Holland, with
faculty to administer the Sacrament of Confirmation."
Probably the Roman priest used chrism as do the clergy
of the Eastern Church.

Archdeacon Broughton's letter of authority above quoted
is also noteworthy as showing that the relations between the
Bishop of Calcutta and his Australian archdeacon were not
altogether formal, as is sometimes said. And an earlier
communication in March 1833 had been received by
Broughton from Bishop Wilson encouraging the idea of
making their official relationship as practical as possible.

The Bishop writes:

I have long been intending to open a correspondence with you,
well knowing the impossibility of your hearing soon of my arrival,

s p. 64.

42 WILLIAM GRANT BROUGHTON

and anxious to do the only part of my sacred office which it is
in my power to execute the part of friendly advice and consola-
tion. I am the rather inclined to write at this time because I have
some copies of a sermon which I have just published, which I would
beg you to accept for yourself, and send with my best compli-
ments to the clergy and persons of authority in your archdeaconry.
I need not state to you, Dear Sir, who are so well versed in all
matters of divine knowledge, that the charge and episcopal care
imposed upon me exceeds all human power to sustain. A visit
to New South Wales or Van Diemen's Land may indeed arise as
a refuge prescribed to infirmity or sickness, but can scarcely be
contemplated if health be continued. But I can wish you "good
speed in the name of the Lord." I can daily pray for you and
the clergy and flocks committed to your care. I can write occasion-
ally, as I now do, to exhort and to admonish and animate you
to make full proof of your ministry.

The Archdeacon in commenting upon the sermon for-
warded by his diocesan said he read it, instead of preaching
himself, in St James's, Sydney (the pro-cathedral) and
instructed the clergy to do the same in their parishes. It
comprised a summary of the chief doctrines of the Church
and a "comprehensive statement of the argument on behalf
of the episcopal form of government, in support of a national
established religion." 3

In his charge to the clergy in Tasmania the Archdeacon
urged, as he had done in Sydney, that one of his strongest
religious convictions was the imperative necessity for all
true education being built upon a spiritual foundation. It
must, therefore, have been a staggering blow when he found,
on reaching Australia, that he had been allowed to begin
his work as archdeacon without any notification that a re-
versal of the ecclesiastical and educational policy of the
Home Government as to New South Wales had been decided
upon. And the dispatch notifying this to the Governor was,
strangely enough, dated the day before Broughton sailed
from England.

It may be conceded that the reservation by the royal
charter of George IV of one-seventh of the lands of New

a Rev. Josiah Bateman, Life of Bishop Daniel Wilson, vol. i, p.
318 (London, 1860).

AT WORK AS ARCHDEACON (1829-33) 43

South Wales for the support of religion and education under
the direction of the representatives of the established Church
of England could not be expected to continue after the
population of the colony grew, and consequently differing
religious denominations formed part of it and had their place
in the working of the system of local responsible govern-
ment which ultimately was developed. But the decision of
the Home authorities in 1829 to revoke the charter, and
leave the Church dependent upon the revenue of the colony,
may well have caused the Archdeacon and his clergy much
anxiety. A notable dispatch, in 1833, from the then Governor
of New South Wales, Sir Richard Bourke, to the Secretary
of State for the Colonies further urged that the time had
arrived for official recognition to be given to Roman Catho-
lics and Presbyterians as well as to the Church of England
in the help afforded to church organization and public educa-
tion. 4 The subject having been ventilated in the Press was
widely discussed, and it will have been seen that in his
primary charge, a few months after his landing in Australia,
Archdeacon Broughton had declared his policy to be the
maintenance of the plan inaugurated by his predecessor,
Archdeacon Scott, of a combined system of definite religious
teaching with the secular training in the parochial schools,
under financial support from the Government.

Sir Richard Bourke's dispatch remained unanswered for
two years, but in 1835 Lord Glenelg, who had become
Colonial Secretary, replied to Governor Bourke approving
the proposals of the dispatch:

Attached as I am in common with other members of the Govern-
ment to the Church of England, and believing it, when duly adminis-
tered, to be a powerful instrument in the diffusion of sound religious
instruction, I am desirous that every encouragement should be given
to its extension in New South Wales, consistently with the just
claims of that large part of the community which is composed of
Christians of other denominations. . . . The plan which you have
suggested appears to me to be fully in accord with this view in

4 W. W. Burton, State of Religion and Education in New South
Wales, pp. 42f. (London, 1840).

44 WILLIAM GRANT BROUGHTON

both its branches in that which relates to the places and ministers
of worship, or, as may be more briefly described, to public re-
ligion, and in that which concerns public education.

The Church and School Corporation Charter was accord-
ingly revoked, but the controversy continued, especially on
its educational side, and ultimately a local ordinance of New
South Wales was passed with the intention of removing the
educational control from the Church of England, and the
lands reserved to her in this connexion were to be resumed
by the Colonial Government under the direction of the
Imperial authorities. But the actual resumption was not at
once proceeded with, so Broughton and his co-trustees of
the Corporation continued to administer its affairs, though
they refrained from undertaking any new developments in
connexion with the property.

During the five years of the currency of his post as
archdeacon, Broughton visited all the more settled districts
of New South Wales and also covered many a hundred
miles of travelling through bush country in getting from
place to place. Writing an amusing account of one of these
tours he gives his early impressions of the Australian
aborigines :

I _have been a short voyage to Port Stephens, _ about a hundred
miles to the northward, where the Australian Agricultural Company
Establishment is, under the superintendence of Sir Edward Parry.
. . . The view of the Port from Sir Edward Parry's house, or
rather cottage, is very striking. I might even say magnificent,
and from Sir Edward and Lady Parry I received great civility and
kindness. I preached on the two Sundays that I was there at
the Company's two establishments, Carrington and Sitroud, and
christened or received into the congregation more than thirty children.
We had beautiful weather uninterruptedly during our stay, as
you may judge when I tell you that on the 21 st of June, our
shortest day and the depth of winter, we all lay down on the grass
in the open air to eat our luncheon, without any fear whatever of
damp or cold. It was on the banks of the river, a very pretty
sylvan scene, the greater number of the party had been hunting
and shooting, and the dogs and horses scattered about among the
trees made the scene very lively. To add to it, the natives who
accompanied us everywhere, being passionately fond of hunting
and very expert at it, had made their fire some thirty or forty

-^

LETTER OF WELCOME FROM GOVERNOR BOURKE TO THE

BISHOP OF AUSTRALIA
From the original in tlie possession o/ Mr William Dixson.

X ' -' ' ",

' u- .-** . r.

V

AT WORK AS ARCHDEACON (1829-33) 45

yards from us and were broiling their opossums, bandicoots and
other vermin which they principally live upon. Some of them quite
naked, others in a variety of clothes of all sorts and shapes and
sizes which they had contrived to beg or borrow from their
European friends, always lively, good humoured and obliging, but
very lazy, not willing to work after our manner; but when they
want meat, climbing in a most expert manner up one tree after
another in search of it, by cutting notches one above the other
just large enough to fix one of their toes in.

They lived constantly about the houses at Stroud, indeed while
there we spent almost as savage a kind of life as theirs. Three of
them used to sit round the fire on the ground eating their meals while
we had ours. On Sunday morning just before church I happened to
be alone with "Willim," a constable and therefore dressed in an
old regimental coat and carrying a staff inscribed "W.R.," quite a
very fine young man, and "Jacky," a boy, both unclad. I took out
my bands and put them on, a sight which they of course had never
seen before, indeed there had never previously been a clergyman
there. It was quite ludicrous to see their surprise. They stopped
short in the midst of eating, all of them having their mouths full at
the moment, and looked for some minutes with most earnest attention
as if they expected something very wonderful was to happen. When
they had a little recovered from their surprise they said something
to one another in their own language and broke out into such im-
moderate laughter, continued for such a length of time, that it was
quite impossible to do otherwise than join them. I thought it was
rather a strange thing for me to be sitting in that way in the midst
of three savages. Such things do not often happen to archdeacons, I
suppose. I gave a shilling to one of them, named "Micky," who upon
that shook hands with me .many times, and said I was a very good
fellow, and next morning sent me a present of a boomerang, a weapon
of wood in the shape of the blade of a scimitar which they hurl with
great force and very correct aim. We saw an old man named
"Billie," who standing as a looker ori at a great fight which took
place a few days before we came, had the top joint of his thumb cut
off by a blow of one of these weapons as cleanly as by a sword or a
knife. After my present to "Micky," however, I never saw him.
He would not come near me, I believe, fearing that I might perhaps
take the shilling away from him again. In their language "corbon"
means ^ "great," and at Bathurst they called me the "corbon parson,"
but this I concluded some of the white people had taught them. I
hope in the course of the present year to make an attempt at least
to instruct and civilise them, but to decide even how to begin it will
require infinite deliberation, and it is evidently only the hand of God
which can make the attempt successful. . . .

CHAPTER IV
BROUGHTON'S VISIT TO ENGLAND (1834-5)

THE two matters which the Archdeacon declared had been
forced upon his attention by his first tours through the
settled districts of New South Wales and Van Diemen's
Land were (i), the necessity for increasing his clerical
staff so as to minister to the population as it spread out
far beyond the centres of Sydney and Hobart Town; and
(ii), the need for a vigorous diocesan education policy, in
consequence of Governor Bourke's successful appeal to the
Home Government to disband the Church and School Cor-
poration, which had given certain educational advantages to
the Church of England, but did not attempt to coerce trie
scholars not of her fold, and to substitute an undenomina-
tional system of public education after the Irish pattern.
Ultimately the Archdeacon decided that the situation was
so grave that he must go to England and in person urge
immediate action upon the Home authorities, but before
leaving Sydney he held his second visitation on 13 February
1834 in St James's, Sydney.

In its introduction he referred to the death of Dr James,
the Bishop of Calcutta when Broughton succeeded to the
archdeaconry, and took occasion to express his own rigorous
view of the organization of the ministry of the Church in
apostolic times. He said:

'! /-'<

When we separated upon the termination of my last address to you
here, I did not anticipate that so long an interval would elapse before
I should have the satisfaction of meeting you collectively again. But
the great Disposer of events was pleased in His unsearchable wisdom,

BROUGHTON'S VISIT TO ENGLAND (1834-5) 47

to remove prematurely from his presidency over us the prelate under
whose jurisdiction you were on that occasion summoned to appear
before me. During the vacancy of the episcopal office, I hesitated
to assume or exercise a power which, agreeably to my views of the
constitution and polity of our Church, can devolve upon me only as
the representative among you of one who has been invested with the
highest of the ministerial orders. Let not this, I would entreat you,
be regarded as a scrupulous adherence to matter of form alone. My
own examination of the Word of God, and reflection upon it aided by
the study of Christian antiquity, have satisfied me that the subordi-
nation of various offices in the Church has not been appointed with-
out the wisest design ; and that in the propagation and final extension
of the Gospel throughout the World, the maintenance of that subordi-
nation will be found of more immediate and vital importance than is
now generally supposed. I deemed it becoming and advantageous in
the circumstances under which we were placed, to submit to a tem-
porary suspension of my visitorial powers, rather than to incur the
hazard of assuming a function incompatible with regularity of dis-
cipline. Such might have been the case if those powers had been
exercised during the vacancy of the episcopal seat upon which my
commission makes me dependent. Few duties, I would observe, are
more distinctly marked in Scripture than that of regulating all things
pertaining to God's service and to the exercise of our ministry with
"decency and order"; and therefore, for the promotion of that end
we must "obey them that have the rule" over us and "submit" our-
selves. A regulated connection and dependence among the several
members is a distinguished property of that constitution which the
New Testament exhibits as established in the Church of the Apostles,
which from them has providentially descended to us, and I have
deemed it proper to offer this explanation of my reasons for omitting
to hold a visitation at the regular period last occurring.

In the changes which are contemplated, and indeed are now being
carried into effect, with relation to the Indian churches, I trust that
it will be found practicable to bring these colonies (New South Wales
and Van Diemen's Land) into a closer connection with their proper
ecclesiastical superior, upon whomsoever that charge may devolve, or
wheresoever his seat may be fixed : and to confer upon them effectu-
ally what they have hitherto enjoyed but nominally the advantage of
episcopal superintendence, which is the crown of the whole system.
In the meantime I have derived much comfort from intercourse with
a diocesan, 1 who so far as the distance and difficulty of communica-
tion would admit, has afforded me upon every reference which I have
made to him the most prompt attention; who has entered into what-
ever concerns the spiritual welfare of this portion of his extended
diocese with an earnestness and anxiety truly paternal; proving him,
however widely separated, to be united with us by the closest of all
sympathies that which originates in unity of faith and fellowship
in the Gospel.

1 Bishop Daniel Wilson.

48 WILLIAM GRANT BROUGHTON

In reviewing the low moral condition of New South Wales,
the Archdeacon drew attention to the astounding quantity
of alcoholic liquor consumed in the colony:

Public attention cannot be too often directed to the fact that the
same official records which return a population of 60,000 souls within
the colony, prove also the importation and consumption of more than
275,000 gallons of ardent spirits within the year just concluded. Cal-
culating the numbers under the sentence of the law who are 'debarred
the use of spirits, those again who from inclination or principle totally
abstain or consume but an inconsiderable quantity, and also subtract-
ing the number of children included in the. population returns, we
have a proportion exceeding all credibility remaining to be consumed
by_ that part of the population which is addicted to the use of ardent
spirits. ...

Our chief dependence, however, for accomplishing that moral and
religious reformation, which is the object of desire among all good
men, must rest upon the effect to be produced, through the blessing
of God, by the general establishment of schools, in which 'the children
may be habituated from an early age to a decent regularity of con-
duct and, together with a summary of the leading doctrines and duties
of Christianity, may acquire the rudiments at least of the most use-
ful kinds of knowledge. It has been my endeavour, so far as the
means at my disposal enabled me, to increase the number of such
schools, and to place them under the superintendence of competent
and respectable instructors. In both these objects I have to some ex-
tent succeeded, but I ought to mention that, nevertheless, within the
last few years the total numbers receiving instruction in the schools
connected with the Established Church have not increased as they
had previously done. . . .

Under every kind of difficulty and discouragement, by a steady
devotion of their time, for which on behalf of "myself and of the
clergy generally I venture to offer them thanks, the trustees suc-
ceeded in carrying into effect, to a considerable extent, a plan of
education to which it is principally owing that the now rising geriera-
tion has not grown 1 up in ignorance and barbarism; 'and which, if
encouraged and extended upon the same correct principles, will yet
prove the source of inestimable advantages to this community.
t It would be unjust, moreover, if we were to confine our observa-
tion to those parochial schools which are devoted to the humbler
branches of instruction ; and were not to notice the establishment of
a school of a higher class for affording the benefit of a good classical,
scientific, and religious education to the sons of parents in the middle
and higher ranks of life. It was time that such an establishment
should be set on foot. The success which has attended the experi-
ment proves the correctness of the principles upon which it was
undertaken; and for this also the colony is indebted to the Church
and School Corporation. But for the unexpected delay which has oc-
curred in providing the requisite buildings, I do not hesitate to say

BROUGHTON'S VISIT TO ENGLAND (1834-5) 49

that the colony would ere now have enjoyed the advantage of a place
of education than which, in proportion to the number of its scholars,
none of a more promising character or more satisfactorily regulated
could be met with even in the United Kingdom. If the apprehension
of expense alone retards the completion of the plan, the colonists
must perceive, I think, that it would be for them a very injurious
economy if this consideration were allowed to prevail over others
which far more closely affect their interests. The education received
in The King's School, Parramatta, is not for the exclusive benefit of
those upon whom it is primarily bestowed, but for that of the entire
community. It concerns all ranks that they who are to be the chief
inheritors of property, from among whom in all probability the future
legislators, magistrates, and other public functionaries will be taken,
should enjoy those advantages of liberal education which alone can
expand and invigorate their understandings in the degree which their
rank and employment will call for, and give them those enlarged
liberal views of morals and the science of government, those senti-
ments of independence, and that fixed impression in favour of re-
vealed religion, which afford to any country the surest guarantee that
its affairs will be well and honestly administered. It must be borne
in mind that this school was projected only as the prelude to a col-
lege; and of this also, if such be the will of God, I should rejoice
to live to witness the completion. One benefit which I regard as
among the chief of those to be conferred by such an institution
would be the opening afforded by it for the introduction of the
natives of the colony itself into the sacred Ministry. Years must
necessarily pass before such an expectation can be- realised, but it
is one of which I should never lose sight, and which will not be lost
sight of, I trust, by those who have families rising around them,
born upon the soil which they have chosen as the abode of themselves
and of their descendants. I am persuaded that the Church will never
be so effectually served, nor so firmly engage the affections of the
people as when a succession of well educated zealous and faithful
ministers of the Gospel shall have arisen in the country itself to fill
its several offices. But to accomplish this most desired object, the
opportunities of acquiring a suitable education within the colony must
continue to be increased proportionately with its advancing wealth
and importance. ... . '

Preparing as I am, my brethren, in the work of the ministry, to
embark within a very short interval upon a voyage of no common
extent, t I cannot conclude this address to you without emotions of a
very different description from those which would prevail upon ordi-
nary occasions. The uncertainties attended upon life, precarious as it
is at the best, must of course be multiplied by such an undertaking;
and while I rejoice to have met you here assembled, I have done so
under a consciousness how very possible it is that it may have been
for_the last time. I go with that support which always accompanies
uprightness of purpose, and under an entire conviction that over those
who trust in Him the providence of God is everywhere. Respecting
the purpose of my approaching return to England, I deem it unneces-
B

50 WILLIAM GRANT BROUGHTON

sary to say more than that having attentively examined and consid-
sidered all circumstances connected with the advancement of religion
throughout the colony, I am satisfied that we are attempting to pro-
vide for its general extension and establishment with utterly inade-
quate means. I cannot look on with tranquillity while I see such ex-
tended and populous districts devoid of churches, devoid of clergy-
men, devoid of schools ; the flock of Christ scattered without a shep-
herd; destitute, in a word, of all the means of Christian instruction
and devotion; and I should be ashamed of my own activity _ in the ser-
vice of a Master Who has done such great things for me, if believing
the possibility that my interposition in making known these wants
might lead to their removal, I could hesitate at any personal exertion,
or shrink from any personal hazard which must be incurred in carry-
ing that purpose into effect. I request most earnestly the benefit
of your prayers, and of the prayers of all who desire that the Gospel
should exert a wider and more uninterrupted influence among the
inhabitants of this country. Whether it be the purpose of God who
ruleth over all, that I should come again to preside over you here, or
that the possession of this seat should devolve upon another abler,
but not more anxious to fulfil the duties which are annexed to it, my
fervent supplication to God is, that He will support and bless the
Church which He has planted here_; that He will also bless you
in your ministry; and make you the instruments of turning many to
righteousness; to the eternal glory of His great name, through
Jesus Christ our Lord.

It was arranged that Samuel Marsden, who had acted
as senior chaplain of the colony after chaplain Johnson's
return to England until Archdeacon Scott's appointment,
should again assume charge of the Church's work while
Archdeacon Broughton visited England, and he wrote to
the Church Missionary So'ciety in London recommending
the Archdeacon's mission to the favourable consideration of
the Society:

As' Archdeacon Broughton is returning to England for a short period
I embrace the opportunity to write to you. One of his objects in
going Home at this time is to^ obtain a number of clergymen for these
settlements, which are perishing for lack of knowledge. There is a
large penal settlement upon Norfolk Island and no clergyman has
been there for the last twenty seven years. There the convicts, sent
out to that Island from England and from New South Wales under
sentence for life, are left to live and die without any religious instruc-
tion. This is a disgrace to the British nation as a Christian people,
and I earnestly pray that this evil may be remedied. I told the Arch-
deacon that I would write to your Society to see if you could afford
some relief.
Our Archdeacon is a very high churchman, but not inimical to

BROUGHTON'S VISIT TO ENGLAND (1834-5) 51

the Gospel. He will not countenance the smallest deviation from
the rules of the Established Church. I have thought it proper to
mention this. I am obliged to him for his attentions to me ; he has not
interfered with me in any way. He is a man who acts with great
propriety in all his conduct, and studies to promote the interests of
religion very much.

Upon his arrival in England the Archdeacon promptly
got into touch with those whom he knew were interested
in his archdeaconry, and with other representative church-
men, before whom he put the circumstances and necessities
of his work. Then he proceeded to make official repre-
sentations to the great church societies, and through them
he approached the Home Government.

In his appeal to the S.P.G. soon after his reaching
England, Broughton wrote to the secretary, the Rev. A. M.
Campbell :

The colony of N.S.W. is now in the forty seventh year of its exis-
tence, and since its establishment (in 1788) more than 100,000 con-
victs have been transported, of whom it is estimated, with probability,
one fourth part or (25,000) is now surviving and resident in the
colony. The number transported during the last three years has been
upon an average annually to N.S.W. 2500, and to Van Diemen's Land
2100 in the three years 13,700 in all. During the earlier stages of
the colonies, or until within about eight years from the present time,
considerable expense was incurred by the British Government in pro-
viding the means of religious worship and instruction for these ban-
ished offenders. But since the middle of 1826 the entire charge of
such provision has been thrown upon the colonists, and none what-
ever has been made at the cost of this country [England] since that
date for the maintenance of clergy, the erection of churches, or the
support of schools in Van Diemen's Land or N.S.W.

Confining my observations to the latter colony, I beg to state that
at the conclusion of the administration of General Macquarie in 1821,
there were in use for the celebration of public worship six substantial
churches at Sydney two, St Philip's, and St James's, at Parramatta
one, St John's, and parish churches at Liverpool, Campbell Town,
and Windsor, chiefly the result of the energy of the Governor. Sub-
sequently two other churches have been erected by the labour of the
convicts at Newcastle and at Port Macquarie, while those stations
were occupied as penal settlements. But with these exceptions, not-
withstanding the very great number of convicts transported in the
interval, no addition worthy of notice has been made to the number
of places of worship belonging to the Established Church since the
conclusion of Governor Macquarie's administration. The foundation
stone of a large church (on the site of the future cathedral) laid by

52 WILLIAM GRANT BROUGHTON

him in the town of Sydney remains as it was left at his departure,
although the inhabitants have increased to 16,232 of whom 12,079
are Protestants and at least 2000 of the latter prisoners of the Crown.
... In the interior, containing by the census of 1832 upwards of
30,000 Protestants, there have been provided at the expense of the
colony alone, a few buildings in which divine service is performed.
These are mostly of a temporary description, generally used as
schoolrooms during the week, and some of them as police offices,
military barracks, or even as places of confinement for criminals. I
refer to places employed for the celebration of divine worship in
which I have myself officiated.

With respect to schools, I beg to annex statement of 20 stations
at which they are altogether wanting, or else education is carried on
in hired and most incommodious buildings, rendering utterly hopeless
the expectation of engaging instructors of decent character and habits
of life, and of course in the same proportion detrimental to the im-
provement of the children in knowledge, morals, or good order. . . .

So far as the inhabitants of this country are concerned, the thou-
sands of convicts who are annually transported are cast forth upon
the shores of these colonies without any precaution being taken or
effort made to prevent their instantly becoming pagans or heathens.
Such, in reality, without some immediate interposition to establish a
better system, the greater number of them will and must become, and
the deadly infection will be propagated even to their remotest descen-
dants. The question, in truth, which the people of this nation will
have to consider is whether they are prepared to lay the foundation
of a vast community of infidels, and whether collectively or individu-
ally they can answer to Almighty God for conniving at such an execu-
tion of the transportation laws as will infallibly lead on to this
result. . . .

Both the S.P.G. and the S.P.C.K. societies were enlisted
for official action in pressing upon the Government the
urgency for immediate attention to the moral and spiritual
needs of the Australian settlements. The S.P.C.K. in a
direct memorial addressed to the Government emphasized
the inequitable financial position in relation to ministrations
to the convicts, as revealed by Archdeacon Broughton's re-
ports. But the memorial insisted beyond all else upon the
degradation of colonists and convicts alike which must
follow if their highest interests continued to be neglected.
It affirms:

In many parts of the colony the spiritual destitution of the settlers is
equally great. Through many extensive districts, they are unable to
procure the rite of religion. The sacraments are not administered ex-

BROUGHTON'S VISIT TO ENGLAND (1834-5) S3

cept at long intervals; marriage cannot be solemnised without so
much difficulty that, notwithstanding every relaxation in point of
form, parties are often unable to obtain it, and are living together
without its celebration. Many children die unbaptised; and the ap-
prehension of being deprived of Christian burial is found to prevail
to a painful extent among the colonists, who are at a distance from
the stations. But the worst effect arising from this state of things is
the visible decline of religious principle, and the progress of vice and
irreligion in the colony at large.

The Society, willing to do everything in its power to alleviate these
evils, has recently placed a considerable sum at the disposal of the
Archdeacon ; but it is evident that this sum will do very little towards
providing for the exigencies _pf the settlers ; and it is felt that, in
this colony especially where there are so many prisoners of the Crown
who have been banished from their country for the public advantage,
the religious instruction of the people ought not to be left to the
bounty of religious societies or of private individuals. The Society,
therefore, most earnestly implores His Majesty's Government to take
the spiritual condition of the colony of New South Wales into serious
consideration, and by the erection of churches with schools attached
to them, and the appointment of additional chaplains to place within
reach, both of the colonists and the convicts, the blessings of a Chris-
tian education and the comforts and the consolations of religion.

The Under Secretary of State for the Colonies (Sir
George Grey) in acknowledging the S.P.C.K. memorial,
wrote :

Lord Glenelg is deeply sensible of the importance of the subject to
which the memorial relates, and entirely participates in the feelings
of the Society in regard to the inadequacy of the means of religious
instruction, to the wants of the colonists in the Australian settlements.
The subject has engaged much of Lord Glenelg' s attention, and has
formed the topic of various communications between H.M. Govern-
ment and the Governor of New South Wales. There can be no doubt
of the necessity of immediate efforts to remedy this evil, and H.M.
Government are prepared to act under a sense of that necessity. Lord
Glenelg _ is, however, of opinion that the actual measures which may
be requisite to meet the exigency, can be efficiently or usefully ar-
ranged only by the Governor and Legislative Council of the colony,
as the body to whom matters oj internal legislation have been in the
first instance confided. Lord Glenelg has therefore transmitted to
Sir R. Bourke a copy of the memorial, and feels assured that it will
receive from the local Government that attention and consideration
to which it is so justly entitled on account, as well of the importance
of the subject to which it relates, as of the character of the Society
from which it proceeds.

Despite this courteous official reception by the Home

54 WILLIAM GRANT BROUGHTON

Government of the appeals made to it, no definite promise
of help from the Imperial revenue was given. But the
S.P.C.K. undertook to contribute 3000 from its own re-
sources and the S.P.G. iiooo, which, together with sub-
stantial subscriptions raised under the spirited leadership of
Edward Coleridge, by his personal friends and other earnest
church people, greatly encouraged the Archdeacon, and
sharply contrasted with the somewhat frigid attitude adopted
by the Home authorities in their personal intercourse with
him.

It must have been a pleasant experience for the pupil of
long ago to be invited to preach the anniversary sermon in
Canterbury Cathedral in the September of 1835 before "The
King's School Feast Society," and Broughton took advan-
tage of the opportunity to deliver a vigorous, scholarly
discourse upon his cherished conviction of the necessity for
a definite religious basis for education as the most effective
antidote to the further development of the latitudinarianism
which he believed was undermining the national character.

Another incident of his sojourn in England that must have
gratified him was the assent of King William IV to the
suggestion which Broughton had asked the Bishop of London
to place before His Majesty for a royal' donation of two
sets of Communion plate for the Sydney churches. In
notifying the King's gift, Bishop Blomfield wrote that the
King's Treasurer had been instructed to supply for each set
iioo, "or more if that sum should not be sufficient" for the
vessels.

One of these sets went to St Philip's, Sydney, the other
to St James's, and they are both in continual use.

CHAPTER V
FOUNDING THE BISHOPRIC (1836)

THAT the Archdeacon felt real disappointment at the want
of practical sympathy shown by Lord 'Melbourne's Govern-
ment with his endeavour to put the administration of the
religious and educational machinery of the two Australian
colonies upon a more adequate foundation is made plain in
a letter to his friend the Rev. H. H. Norris, 1 while still
in England in July 1835, which even suggests that he doubted
whether the Home authorities wanted him to return to
New South Wales. "If they would indeed set me free from
the responsibility," he writes, "I might be under a weighty
obligation to them: but I hope my resolution is taken not
to abandon the post of duty by a voluntary act as long as
there remains the most distant prospect of doing good, or
even the obligation upon me to maintain it."

There can be little doubt that the attitude of the Govern-
ment to the Archdeacon personally was influenced by the
fact, that comes out clearly in the confidential official dis-
patches between New South Wales and London, of the
want of compatibility to say the least of it between
Governor Sir Richard Bourke and the Archdeacon as the
head of the religious and educational department of the local
Government. The Governor was a whole-hearted believer
in the policy of headquarters at London which regarded the
Church as a department of colonial administration; and
from this standpoint Sir Richard Bourke must be accepted

1 Edward Churton, Memoir of Joshua "Watson, vol. ii, p. 125 (London
1861).

56 WILLIAM GRANT BROUGHTON

as a, from the political point of view, successful representa-
tive of those to whom he owed official obedience.

To Broughton, with his scholarly knowledge of Christian
history, such a conception of the relations between Church
and State was under no circumstances to be conceded ; though
it may be confessed that if a more conciliatory attitude had
been even occasionally shown by him, at any rate
judging the facts nearly a century afterwards, that mutual
advantage might have resulted. Yet it must not be over-
looked that excepting for the support of his loyal church-
folk, the Archdeacon stood almost alone in his insistent
demand for the recognition of the traditional rights of the
Church.

But the enthusiasm, ability, and zeal which he displayed
in his campaign in England on behalf of the needs of the
people committed to his spiritual oversight, led to conse-
quences far exceeding in importance any matter of immedi-
ate administration. There had developed in England and
New South Wales a body of opinion in ecclesiastical circles
that the Church could never fulfil her responsibilities
efficiently until her organization had been completed by
establishing a bishopric. The question had also been before
the Home Government for some time and Sir Richard
Bourke had supported the proposal, and at first agreed in
the suitability of the Archdeacon for promotion to the
episcopal office. But the policy of English politicians that
had feared to encourage the consecration of bishops for the
American colonists, more than a century earlier, lest the
increase of the spiritual independence of the Church should
foster the same spirit in the domain of civil government,
still had its supporters in prominent men like Lord
Melbourne, and hindered definite action in connexion with
New South Wales. But towards the end of 1835 while
Archdeacon Broughton's presence and continued efforts in
England were still accentuating the impossibility of the
Church fulfilling her functions until her organization had

FOUNDING THE BISHOPRIC (1836) 57

been completed by the appointment of a bishop, Lord Glenelg
forwarded a dispatch to Governor Bourke notifying that
the Government had finally decided, with the sanction of
the Archbishop of Canterbury, to carry proposals which
had been made into effect. But the Archdeacon was not
prepared at once unconditionally to accept the bishopric,
mainly because he knew that both in England and New
South Wales the authorities were in favour of an educa-
tional policy of which he had frequently expressed his dis-
approval. Writing to Mrs Broughton at this time of two
interviews with the Colonial Secretary, Lord Glenelg, he
says:

We differ much upon some points upon which I do not intend to give
way : as indeed if I were to do so I should be only going back to be
engaged in constant disputes with the Governor, and do no good. I
therefore hope that he will in some degree give way to my views
about the schools. ... I am, greatly effected by what you say about
our future lot in life, and your readiness to share mine whatever it
may be. ... On our own account, therefore, I shall make no hesita-
tion as to going: but there are certain arrangements I think ought
to be made to enable me to do any good worth speaking of, and if
they are to be objected to it will be a matter of very anxious con-
sideration with me what course I ought to adopt.

In a later letter from London to his wife, who was staying
in Canterbury, he writes:

I should have written to you yesterday but was obliged to go to Ad-
dington to see the Archbishop, and did not return in time for the post.
In truth I had an important reason for wishing to write you as the
letter^ which I received the morning I left you appears to decide the
question of our going back to Sydney. I could not find it in my heart
to say so to you then, but you have a right to know it as soon as I
myself have any certainty. Up to that moment I had perhaps in-
dulged more than I ought, an expectation, even a hope, that our return
might be prevented by circumstances not of my own seeking, which
would have enabled me with a clear conscience to relinquish the ap-
pointment. But as Ministers have now decided on their own course,
but_have agreed not to require me to concur or co-operate with them
in it I have, of course, no further objection to offer, but must take
upon myself as a solemn duty imposed upon me by God's providence
the charge of doing my best under very unpromising circumstances,
for the Church which is committed to. my direction. I had a long and
serious conversation with the Archbishop, who fully approves of, and
confirms, the views under which I have been led to make this decision.

58 WILLIAM GRANT BROUGHTON

The official correspondence which resulted from the in-
terviews between the Colonial Secretary and the Archdea-
con is of such importance, and of such historic interest
in the story of the Australian Church, that part of it, at
least, deserves wide publicity. First in order of time
conies a dispatch on 30 November 1835 from the Colonial
Secretary to the Governor of New South Wales, in which
Lord Glenelg anticipated Broughton's acceptance of the see :

The reasons which you have alleged in favor of the erection of the
archdeaconry of New South Wales into a bishopric seem to me con-
clusive. My predecessor had determined to carry this proposal into
effect; and His Majesty's present Government have decided, with the
sanction of the Archbishop of Canterbury, to adhere to that deter-
mination. The zeal and energy, with which Mr Broughton has dis-
charged the duties of archdeacon of New South Wales, and the
strong interest which he takes in the spiritual welfare of the colony,
pointed him out as the fittest person to be invested with the episcopal
office; and I have much pleasure in informing you that His Majesty
has been graciously pleased to nominate him to the new See. He will
receive the same salary, 3 which he has hitherto received as arch-
deacon ; and any reduction, which the Governor and Council may
deem practicable and expedient, will, of course, take effect only on
the appointment of a successor.

On the following day Lord Glenelg wrote to Archdeacon
Broughton :

It is the anxious wish of His Majesty's Government to proceed with-
out further delay to the final settlement of the ecclesiastical and
scholastic arrangements of the Australian colonies, which have been,
for some time, under their consideration.

On receiving the seals of this Department, I found that upon the
general question of the future provisions for religious instruction and
education in New South Wales, which had been brought under the
notice of my predecessor by Sir Richard Bourke and by yourself, no
decision had been adopted. On one point, however, connected with
the general subject, the case was different. Sir R. Bourke had strongly
recommended, with a view to the interests and discipline of the
Church of England in the Australian colonies, that New South Wales
and its dependencies should be erected into an episcopal see, and that
the archdeaconry should be merged into this new and higher institu-
tion. I found that my predecessor, Lord Aberdeen, with the concur-
rence of the Archbishop of Canterbury, had assented to the recom-
mendation and had decided on submitting your name to the King for

8 2000 a year and incidental expenses.

FOUNDING THE BISHOPRIC (1836) 59

appointment to the new see. His Majesty's present Government at
once admitted the expediency of the intended change, and were pre-
pared without delay to carry it into effect. I regret that _ difficulties
occurred to you which have hitherto induced you to hesitate as to
your acceptance of the office. This has been the sole cause of my
deferring the adoption of the legal measures necessary to the comple-
tion of this arrangement. I am aware that this hesitation on your
part proceeded from an anxiety to be informed of the intentions of
His Majesty's Government, with reference to the general subject of
education; but I feel it right to state to you that the determination
of the Government with respect to the bishopric has never been con-
sidered by them as in any degree contingent on the other question,
and that, irrespective of their decision as to the latter, they are con-
vinced that it is necessary that no further delay should take place
in acting upon the decision long since adopted as to the former.

I therefore earnestly trust that you will permit me to submit your
name to the King as the first bishop of New South Wales ; and I have
to request that you will favour me with the earliest possible intimation
of your decision as to the proposal which I have the honour to convey
to you.

I am at the same time anxious to communicate to you full informa-
tion of the course which, after mature consideration His Majesty's
Government have determined to adopt on the general question; and,
in order to obviate any possible misconception, I enclose for your
perusal copies of a despatch from Sir Richard Bourke upon this sub-
ject to my predecessor Lord Stanley, and of the answer which I have
addressed to Sir Richard Bourke. I am fully sensible of the deep
interest which you feel in the spiritual welfare of the Australian
colonies, and I place a high value on the experience which you have
acquired during your past residence in New South Wales, and on the
proofs which you have given of your enlightened zeal in the further-
ance of the best interests of the colonists.

It will therefore afford me high gratification to know that His
Majesty's _ Government may depend upon your concurrence and co-
operation in the views which they entertain upon this important sub-
ject,^ but, deeply as I should regret the loss of such cooperation, I
fee^ it my duty to state without reserve that the course taken by His
Majesty's Government has been adopted under a full sense of their
responsibility and on the deliberate conviction that it is recommended
by principles the best calculated to advance those interests which, in
common with yourself, they are most anxious by all due moans to
foster and promote.

Two days later the Archdeacon replied:

,, Canterbury, 3rd December 1835.

MY LOED,

I had this morning the honour of receiving your lordship's letter
dated the ist inst, expressing the anxious desire of His Majesty's
Government to proceed without further delay to the final settlement

60 WILLIAM GRANT BROUGHTON

of the ecclesiastical and scholastic arrangements of the Australian
colonies.

In extenuation of any share of that delay which may have been
occasioned by my hesitation to accept the high and sacred office which
was proposed to me by the Earl of Aberdeen, and the offer of which
is now repeated by your lordship, I would with much submission
observe that the question was of far more difficult decision than if it
had now been proposed to me to visit those colonies for the first
time. I had been already known there in the twofold capacity of the
head of the Church and visitor of the public schools. Religion and
education had been placed under my charge in the closest association ;
and I therefore felt a natural unwillingness to contract new engage-
ments without knowing whether my former relation to the Govern-
ment was to continue, or whether, by breaking off my connexion with
the schools it was materially to change its character.

I am, therefore, most deeply indebted to your lordship's condescen-
sion m having afforded me the opportunity of perusing the despatch
of Sir Richard Bourke, and of the proposed reply from your lordship
to His Excellency, whereby I am enabled to take a deliberate view
of my' situation before I devote myself to it beyond the power of
recall.

Your lordship having been pleased to apprize me that the deter-
mination of the Government with respect to the bishopric has never
been considered by them as in any degree contingent on the general
question, I should have felt myself debarred from expressing more
than my simple acceptance of the distinguished office proposed to me,
with an assurance of my gratitude to your lordship for having been
pleased to confirm me in that appointment, and for the flattering
terms in which such promotion is conveyed.

But, as your lordship has testified a hope that the Government may
depend upon my concurrence and co-operation in the views which they
entertain upon the important subject referred to in the proceeding
part of your lordship's letter, I apprehend that my passing over this
without some explanatory remarks might be construed as pledging me
to the extent of that expectation. The despatch of General Bourke
has however laid open to me some points in which I cannot concur;
and I therefore request your lordship's permission to state briefly,
with respect to these, the grounds of my inability to promise the
required co-operation.

I should be unable to make any engagement which would imply my
acting in concert with Sir Richard Bourke in carrying into effect the
proposed system of giving public support to three separate forms of
religion, and possibly also to every congregation of dissenters and of
Jews upon the same principle ; because' my opinion of the tendency of
this system is precisely in accordance with the expectation of His
Excellency that, under it, "the people will become more attached to
their respective churches, and be more willing to listen to, and obey
their several pastors." I could" not engage to concur in a system
which, instead of enlightening the minds of men and disposing them
to adopt the truth, will attach them more to the errors of their

FOUNDING THE BISHOPRIC -(1836) 61

church, and check the progress of the Reformation since I must, as
a Protestant bishop, contract obligations which will bind me to em-
ploy all diligence and exertion to counteract such a purpose.

With respect to the new system of education, it is necessary that
I should again troublejour lordship with a statement of the reasons,
which lead me to decline connecting myself with it, and which would
induce me to counsel all Protestants to pursue the same course. I
should most gratefully avail myself of the opening afforded by your
lordship's proposal to afford assistance to persons, and classes of per-
sons who may entertain objections to the general plan ; and I should
hope to prevail with the Legislative Council to render such assis-
tance to an extent which may enable me to retain the furniture and
buildings of the existing primary schools, and to carry them on upon
the present system.

I am, therefore, but too apprehensive that, without extended indul-
gence for cases in which I might consider myself bound by principle
to withhold my support from the measures of the Government, I
should not subscribe to your lordship's words according to the plain
and obvious meaning in which they must be understood by an honest
mind. I venture to express not only my readiness but my anxiety,
I may in a justifiable sense say my ambition, to enter upon the epis-
copal office in New South Wales ; my connexion with the country, my
regard for many of the inhabitants, and my anxiety to promote the
welfare of the Christian Church, all conspiring to fix my determina-
tion; and I cannot contemplate but with extreme pain any circum-
stances which may interfere with my attainment of that distinction.
Nevertheless I cannot be blind to the inconvenience which may arise
from the want of a better accordance between the Governor of the
colony and myself ; above all things I would wish to avoid misleading
the Government as to the principles which I entertain, and so raising
expectations of concurrence and co-operation which my subsequent
proceedings might not satisfy. I have no resource, therefore, but to
throw myself upon your lordship's favourable consideration, and to
request that the expression which raises this difficulty may be so in-
terpreted as to leave me no more discretion than its literal sense
appears to imply.

I have &c.
WILLIAM GRANT BROUGB/TON.

The Archdeacon received the following reply from the
Colonial Secretary:

Downing Street, ;th December 1835.
SIR,

I have received your letter of the 3rd instant, and I trust that I may
infer from it that you are willing to accept the proposed appointment
of Bishop of New South Wales and its dependencies. His Majesty's
Government have never hesitated as to the selection of the individual
to fill this high and important office ; and I have frequently expressed

62 WILLIAM GRANT BROUGHTON

to you my earnest desire that you might signify to me your accep-
tance of it, irrespective of the course which the Government should
ultimately determine to adopt with respect to religious Instruction and
education in the colony. In intimating to you my hope that His
Majesty's Government might receive your concurrence and coopera-
tion in the plan coeducation recommended by "Sir Richard Bourke, it
was not my intention to impose any condition upon your acceptance
of the bishopric, or to fetter the free exercise of your judgment in
the course which you may feel it incumbent upon you to pursue, either
in your episcopal or legislative capacity. I am persuaded that, in the
discharge of the duties attached to your sacred office you will be actu-
ated by motives of the highest nature and by a single desire to pro-
mote the best interests of the colony.

It appears to me that, as the limits of the bishopric will be more
extensive than_ New South Wales, "Australia" will be a more
appropriate designation of the proposed see. Although the question
is one of little importance, I shall be happy to receive any suggestion
from you upon this point, before I give directions for the preparation
of the necessary Patent.

A concordat had been thus reached.

The Archdeacon took an early opportunity of reporting
to the Duke of Wellington, who had eight years before
nominated him to the Australian archdeaconry, that he was
about to be advanced to the episcopate, and in a cordial
letter the Duke replied: "I sincerely rejoice that you have
been appointed the Bishop of .Australia, and wish you
success in the performance of your interesting and important
functions."

The lengthy letters patent of the "Bishop of Australia,"
dated 18 January 1836, have been published in two books 3
dealing with the history of the Church in Australia, so do
not claim space for further reproduction. Upon a first
reading they certainly convey an impression of undiluted
Erastianism, but it may be taken as a fact that the English
lawyers and politicians who were responsible for them had
no other conception of the Church. Broughton is believed
to have been disturbed by some of the language employed
though, later on, he 'contended when Roman controver-
sialists offered cynical criticism, that if the ecclesiastical

3 Archbishop H. Lowther Clarke, Constitutional Church Government
in the Dominions, p. 33 (London, 1924). R. A. Giles, The Constitu-
tional History of the Australian Church, p. 219 (London, 1928)*

FOUNDING THE BISHOPRIC (1836) 63

distinction between mission and jurisdiction were kept in
mind the letters were capable of an orthodox interpreta-
tion. But it will be remembered that Selwyn, when he
found that his letters were to be modelled on those of
Bishop Broughton, protested against part of them and suc-
ceeded in getting some important alterations made. 4

The section of the Bishop of Australia's letters patent
that, prima facie, most justified this action reads as follows :

We [i.e. the King] do hereby signify to the Most Rev. Father in God
William, Lord Archbishop of Canterbury, Primate of all England
and Metropolitan, that we have erected and founded the aforesaid
episcopal see of Australia, and have named and preferred the afore-
said William Grant Broughton, heretofore Archdeacon of New South
Wales, to the said bishopric, and have appointed him the Bishop and
ordinary pastor thereof, requiring and, by the faith and love whereby
he is bound to us commanding, the said William, Archbishop of
Canterbury forthwith to consecrate the aforesaid William Grant
Broughton Bishop of Australia in manner accustomed, and dili-
gently to do and perform all other things appertaining to his office
in this behalf with effect. And we do by these presents give and
grant to the said William Grant Broughton and his successors,
bishops of Australia, full power and authority to admit into the
holy orders of deacon and priest respectively, any person whom he
shall upon examination deem duly qualified especially for the cure
of souls or officiating in any spiritual capacity within the limits of
the said Diocese of Australia and residing therein . . . and that in
every such case it shall be distinctly stated in the letters of Ordi-
nation that he has been ordained for the cure of souls within the
limits of the said diocese of Australia only. . . .

Within a month of the completion of the legal formali-
ties the Bishop of Australia was consecrated on 14 February
1836 in Lambeth Palace Chapel by the Archbishop of Can-
terbury (Howley), Assisted by the Bishops of London
(Blomfield), Winchester (Sumner), and Gloucester
(Monk). When Broughton was curate at Hartley Wespall,
Bishop Sumner was his dio'cesan. At the same time the
first Bishop of Montreal (Canada), the Rev. J. G. Moun-
tain, received consecration. The preacher was Broughton's

*Rev. H. W. Tucker, Memoir of the Life and Episcopate of George
Augustus Selwyn, D.D., vol. i, p. 71.

64 WILLIAM GRANT BROUGHTON

friend, Dr J. E. N. Molesworth, rector of St Martin's,
Canterbury, the text being II Tim. iv, 1-2 : "I charge thee in
the sight of God, and of Christ Jesus, who shall judge
the quick and the dead, and by his appearing and his king-
dom; preach the word; be instant in season, out of season;
reprove, rebuke, exhort, with all longsuffering and teach-
ing." The sermon was a learned disquisition on "The Foun-
dations of Episcopacy," and in his personal references Dr
Molesworth said of Broughton: "I know him, I hope he
permits me to say, as a friend, I know him by the respect
paid to genuine piety, solid learning, discreet zeal, firm in-
tegrity, combined with unaffected meekness and Christian
gentleness. I know him by the affection and veneration of
those who from his youth up have proved his heart and
his understanding. And as far as I dare pronounce such a
judgment upon human character, I cannot entertain a doubt
but that with a sound knowledge of his subject, he has well
considered the nature of his charge and is by God's grace
well qualified to undertake it." In the congregation
was Edward Coleridge, nomen clarissimum, the Eton master
and valued friend both of. Broughton and Selwyn, whose
enthusiasm and unwearied work for the Church in the col-
onies, particularly in Australia and New Zealand, produced
most important results. Broughton had been anxious that
his consecration should be in either St Paul's or Westminster
Abbey, but he failed to have his wish. Coleridge was also
present when Selwyn was made Bishop of New Zealand in
the chapel of Lambeth Palace, and he wrote an earnest pro-
test against semi-private consecrations :

I could not help feeling that we ought to have been thousands rather
than tens, gathered together as with one consent in St Paul's or
Westminster Abbey to witness the sending out by the Church of the
first bishop of her own appointment, and not, as we were, a few per-
sons in an upper chamber as if we were afraid or ashamed of
that great deed which we came to sanction by our presence and our
prayers. To such an extent has this system of private consecrations
been carried that it is an actual fact that my own cousin, the
present bishop of Barbadoes (Bishop Coleridge), was admitted to

FOUNDING THE BISHOPRIC (1836) 65

that sacred office, (of which he has since, under God, proved worthy),
in the presence of only two persons Judges Coleridge and Patte-
son besides the necessary attendants. I feel that such cannot last
much longer. The feeling of the Church will become so strong and
her cry of indignation so loud that it will pierce even the walls
of Addington, and so rouse the Archbishop from his slumbers that
His Grace will not, I trust and hope, go on paying fines to be
allowed to violate the law and do in Lambeth Palace what he ought
to do in Canterbury Cathedral.

Earlier, a still more amazing instance of what Coleridge
so keenly deplores is found in the case of the first Bishop
of Calcutta, Dr Middleton, of whom it is recorded 5 that "He
was consecrated in private, as though the episcopate was a
feeble concession made to the foolish but troublesome im-
portunity of a few fanatics. His consecration sermon was
suppressed, and he was sent out to India, as something con-
traband, to find twenty English regiments without a single
chaplain to minister to them."

But more deplorable than all these facts, is it that the
Bishop of Australia was allowed to go and take oversight
of his diocese without a single addition to the staff of less
than twenty clergy which he left there when he made the
visit to England that ended in his advancement to the episco-
pate. In 1833 a grant of 150 had been made for the
passage and outfit of a chaplain going out to Sydney, but
no further allowances were given by the Home Govern-
ment for the Church of England clergy for four years. 6
This is the more remarkable because two years later 1000
was supplied for Dr Folding the Roman Catholic Vicar
Apostolic, four priests, and four catechists. The explana-
tion supplied in the first annual report ef the Australian
diocesan committee of the S.P.G. and S.P.C.K. in 1838 is
that the refusal by the Home authorities to grant further
supplies to the Church of England "arose from an impres-
sion prevailing (whence originating it is useless to con-
jecture), that the inhabitants of the colony were opposed,

5 Rev. H. W. Tucker, Under His Banner, p. 14 (10th edition).
"W. W. Burtojn, State of Religion and Education in New SoutK
Wales, p. 66.

P

66 WILLIAM GRANT BROUGHTON

or at least indifferent to, an extension of the ordinances of
the Church." The Bishop reached Sydney on 2 June 1836
after an unusually quick passage in the barque Camden, and
on the following Sunday, three days later, was enthroned
in St James's Church. The Sydney Gazette reports :

A very large and highly respectable congregation assembled, amongst
whom we noticed the Hon. the Col. Secretary, their Honors the
Judges of the Supreme Court, the Hon. the Colonial Treasurer,
nearly all the members of the Legislative Council, and the _Sheriff
and other civil functionaries of rank, by whom his lordship was
received, a few minutes before n o'clock at, the north door of the
Church. On the arrival of the Bishop the procession, headed by the
senior chaplain, Rev. S. Marsden, and the assistant senior chaplain,
Rev. W. Cowper, moved up the aisle, conducting his lordship to the
vestry room where the mandate of His Excellency the Governor t f or
installing the Bishop was produced. The congregation then retired
to their pews leaving the Bishop in the vestry, and divine service pro-
ceeded as usual until the second lesson had been read, when his lord-
ship was again conducted into the church by the officiating clergy-
men, accompanied as before by a part of the congregation. When
the Bishop reached his stall the senior chaplain read the act of con-
secration, at the conclusion of which the chaplain addressed the
Bishop as follows "My Lord Bishop of Australia In obedience to
the mandate of His Excellency the Governor, I the Rev. Samuel
Marsden do in the 'presence of the persons assembled install your
Lordship into the true and full possession of the episcopal see of
Australia." The Bishop then took his seat in the church and the
organ continued playing while the clergy resumed their stations,
after which the officiating clergyman, the Rev. W. Cowper, com-
pleted the_ prayers. The sermon was preached by the Bishop who
took as his text Rom. v, 16. As we anticipate that the sermon will
be printed by request of the congregation, we shall only briefly
state that his lordship dwelt at considerable length upon the leading
doctrines of the Church of England as expressed in her liturgy and
articles, showing not only their reasonableness but also their accord-
ance with the inspired Word of God. His luminous and admirable
discourse (which was heard with the greatest attention throughout),
concluded by an appropriate tribute of respect to the late Rev. R.
Hill, late rector of St James's whose lamented death had occurred
within the vestry of the church only five days previously.

The main topic dealt with in the sermon was the doctrine
of justification, and the only personal reference made by
the Bishop was: "Assuming as I do this day that station
at the helm of the barque of Christ to which the providence
of God has called me, though unworthy, perhaps even sin-

FOUNDING THE BISHOPRIC (1836) 67

fully reluctant, it is not to be wondered at that I should
lay more than ordinary stress upon that doctrine whereupon
the Church, the pillar and ground of Truth, is itself sup-
ported."

Within a week of his landing the Bishop writes to his
mother :

You will rejoice to hear of our safe arrival at our destination and
in a much shorter period of time than we could have ventured
to expect. We came to an anchor here on the 2nd of this month,
having been exactly 100 days and a few hours at sea.

This will not be, I hope, the first news you have heard of us,
as on the 27th of March we fell in with the ship Duke of Buccleugh,
about 37 miles on this side of the Line, and had an opportunity of
forwarding letters by that conveyance. You received, I hope, the
one which I wrote to you, which would inform you of our safety
so far. As to our voyage it was much like voyages in general, only
I may say we were more than generally fortunate both as to the
speed with which we made the voyage, and our comparative exemp-
tion from bad weather. We had none very serious after that which
occurred soon after our first sailing, and of which I sent you an
account. . . .

CHAPTER VI
SOME OF THE BISHOP'S FRIENDS

IT is a common experience after reading a notable book
and then seeing even a photograph of its author, to get a
much clearer understanding of the personality of the writer.
In connexion with a biography, still more helpful is it to be
able also to get pen pictures and reminis'cences of actual
conversations from those closely associated with its subject.
Fortunately, it is possible to do both these things, in the
case of the Bishop of Australia. And such contributions
have an enhanced interest when they come from men who
themselves were recognized as having made their mark in
the world of their day. It seems well, therefore, at this
stage in Broughton's history, just as he was entering upon
his achievements as a bishop, to attempt to convey, as
vividly as may be after the lapse of a century, an idea
of the impress he made upon some of the friends who
were in intimate contact with him. A real value may result
from doing this, for it may help in reaching a right judg-
ment upon the motives which influenced him in his inevit-
ably many-sided life. But it may at once be said that he was
naturally of such a reserved temperament, and seems so
to have supplemented it by a studied reticence which ap-
parently he thought his office demanded, that he admitted
but few even of those for whom he had a high regard
into confidential relationships with him. This suggests to
our modern days of unrestrained freedom in the exchange
of opinions, and in the making, and breaking, of friendships

SOME OF THE BISHOPS FRIENDS 69

in all departments of life, that Bishop Broughton's work
probably suffered through both his natural and official re-
serve, and it must be confessed that the criticism would not
be without some justification.

A prominent Australian daily paper in discussing recently
the continuous demand for biographical literature, emphas-
ized that the general weakness of biographers was that they
aimed at presenting their subjects in an uncritically favour-
able atmosphere, and hence the best index of character, the
writer urged, is found in biographies in the personal letters
they contain. This desideratum can be provided adequately
in a record of Broughton's life. He was most careful about
his correspondence, and wrote, in quite a beautiful Italian
hand that ought to bring blushes of self-conviction to the
cheeks of the bishops and clergy of to-day, letters, frequently
of amazing length, in which, if the vulgarism be permissible,
he often "let himself go" both in righteous wrath and
lighter vein, though humour was not a strong point with
him, albeit he could make, and enjoy, a joke.

And, now, what like of man was he in bodily presence?
A contemporary London church monthly 1 in a lengthy re-
view of the Bishop's career quotes an anonymous letter from
an Australian correspondent, dated in the early years of
Broughton's epis'copate, in which the writer says:

I will paint the bishop's portrait. A man of short stature, a broad
expansive forehead, the black hair silvered, a clear expressive blue
eye and well-turned nose, a firm expressive mouth and handsome
chin; a voice most tuneful in debate or conversation, but restrained
in reading or preaching, in which he is not so successful as in
extempore addresses, wherein his ready fluency, and graceful facility,
and extraordinary fecundity, are quite bewitching. . . .

The first Bishop of Australia is without exception the fittest pos-
sible man to lay the foundations of the Church of Christ in this
colony; and I am convinced that all who succeed him (and may
the line be long, and glorious, and blessed!) will still come after
and behind him in every respect. To deep learning, extensive know-
ledge both of books and men, a courteous address, a winning man-
ner, a readiness and aptitude and comprehension which amaze you,

1 The Churchman's Magazine, April 1853, pp. 242-3.

70 WILLIAM GRANT BROUGHTON

he adds the highest degree of tact and political management (I
speak in a good sense only) you can conceive; and has the art to
conceal his art, except from those in habitual communication with
him, to whom it necessarily discloses itself. Our clergy sometimes
complain of his coldness and reserve. Of those I know nothing, but
I can safely add that he is the very last man in the world I should
venture to take liberties with. His schoolfellow, Sir G. Gipps (Gov-
ernor of New South Wales), and others, declare that he is the pro-
foundest statesman in the colony, and understands every branch
of business better than anybody else. His memory is perfect.

Turning to the Bishop's intercourse with some of those
English friends who helped him most in providing his
diocese with men and money, and also by their continuous
approval of his work and the encouragement he needed,
pride of place must be given to the Rev. Edward Coleridge,
the Eton master already mentioned as present at Brough-
ton's consecration. When George Selwyn, after graduating
at Oxford, became a private tutor at Eton, where he had
been a pupil, and an assistant curate at Windsor, he formed
a strong friendship with Coleridge, their mutual enthusiasm
for the Church being a powerful factor 1 in it. Judge Pat-
teson, father of the first Bishop of 'Melanesia, had married
Coleridge's sister, and his brother, Justice Coleridge, was
a close friend of John Keble, of whom he wrote the memoir
that is still highly valued. And Bishop Coleridge of Bar-
badoes (who afterwards became the first Warden of St
Augustine's College, Canterbury), was Edward Coleridge's
cousin. Su'ch family connexions can scarcely have failed
to stimulate further Coleridge's devotion to the Church.
Of George Selwyn he often spoke as "my most dear of all
dear friends." He and all his circle were sympathetic with
the Oxford Movement, which was growing into power when
Selwyn and Coleridge were teaching at Eton. Hence they
had learned to value the Catholic aspect of the Eng-
lish Church which led to her quickened and revived sense
of responsibility in respect to the crowded populations of
the big industrial centres of England, to her following her
emigrant people as they went abroad to the overseas British

SOME OF THE BISHOPS FRIENDS 71

dominions, and, more slowly, a consciousness of the spiritual
claims of the heathen peoples with whom the emigrant came
into contact. When Broughton, as archdeacon, spent more
than a year in England in 1834-5, on the vigorous campaign
designed to awaken the Home Government and the Church
to the .serious neglect of the religious needs of both the
free and the convict inhabitants of New South Wales, the
Archdeacon would almost certainly have come into touch
with many of the English folk who were identified
more or less with Tractarianism. Indeed, several of those
who responded to the appeal he made on behalf of Australia
were of the Catholic school of theology. Coleridge was one
of these, and he probably was brought into definite relation-
ship with Broughton by Joshua Watson, the treasurer of
the S.P.C.K., which was, together with the S.P.G., actively
supporting the Archdeacon's effort in England. That some
such common a'ction had been established is manifest from
Coleridge's having been present at Broughton's consecra-
tion, and from the Eton master's having been one of the
first with whom he opened a correspondence when he arrived
back in Sydney. The first of these letters, written shortly
after the Bishop's arrival, has already been inserted in de-
tailing some of his earliest episcopal work, and many of
Coleridge's answers to Broughton's communications were
duly preserved by Dr Bailey, the second warden of St
Augustine's College, Canterbury. The late Bishop Mont-
gomery most kindly made an epitome of those which he
saw would be of interest in Broughton's biography, and
references will be made to them in the chapters dealing with
the various subjects of the letters. But a few sentences
may be quoted from one letter to show Coleridge's radiant
faith and his use of it in controlling the Bishop's tendency
to despondency. The Eton master had been sending further
subscriptions he had gathered in England, and Broughton
had warmly acknowledged them. Coleridge, in reply, wrote :
"Do not think it necessary to thank me, for I have more

72 WILLIAM GRANT BROUGHTON

return for my labour than I desire in the happiness which
I am sure you will feel. . . . Your names are 'Great in Israel'
pre-eminently so, and there are hundreds and thousands
of thoughtful Churchmen who are expecting a reflux of new
life to the Mother Church from Australia, New Zealand,
and Tasmania. So be brave and hopeful." As a school-
master Coleridge was said to have been warm-hearted, affec-
tionate, and sympathetic. It is remarkable that the life of
such a zealous churchman has not been written, particularly
when it is remembered that there passed through his hands
as master of the lower school at Eton, Bishop Patteson,
Goldwin Smith, Sir Stafford Northcote (afterwards Lord
Iddesleigh), Lord Justice Cotton, Dean Goulbourn, and
Bishop John Selwyn, who was his latest pupil. Upon his
retirement from Eton, the College nominated him to the
parish of Mapledurham, Reading, where he ended his earthly
life at the age of eighty-three. Bishop Montgomery's tribute
to Edward Coleridge was : "It is impossible to estimate the
aid a man like Coleridge has been to the Church in Aus-
tralia."

Scarcely, if at all, less influential upon Broughton's career
than Edward Coleridge was that eminent layman Joshua
Watson, for nearly twenty years honorary treasurer of the
S.P.C.K. from 1814 to 1833 and foremost among the
churchmen of his time for his generous support of all the
leading activities of the Church, as well as for his unstinted
personal labours for many good causes. All his family were
of the historic High Church type, and his father had strongly
desired to take Holy Orders; but this was discouraged by
his business relatives who looked to him, as the elder son, to
carry on the successful wine merchant house that had been
established on Tower Hill, London. But the wine merchant
lived to see one of his sons an honoured priest, and the
other, Joshua, who helped his father in the London busi-
ness, a recognized leader among the English laity. In the
course of years, Joshua's health showed signs of weaken-

SOME OF THE BISHOP'S FRIENDS 73

ing, and he withdrew as far as possible from his mercantile
pursuits, and so set himself more free for work for the
Church, to which he had always been closely drawn, especially
the extension of the Church of England into the overseas
colonies. He was first attracted by the spiritual needs of
India and became an enthusiastic supporter of the pioneer
Bishop Middleton. Then he turned his attention to Nova
Scotia, and afterwards to Australia. But his first promin-
ent post in the Church was as one of the founders of the
National Society for the education of the poorer classes in
England. When the treasurership of the S.P.C.K. was
pressed upon him, he, with characteristic modesty, declared
that he did not consider himself qualified for the post, but
he was assured by a prominent cleric that the offer of it
was made at the unanimous request of "archbishops and
bishops" and many of the clergy. Mr Watson set to work
to galvanize the semi-official S.P.G. and bring it into definite
relation with the S.P.C.K., thereby becoming a valuable
link between the two societies. It was at his suggestion that
the S.P.G. was enabled to begin its wonderfully fruitful
practice of block grants to the missionary bishops to be used
according to their discretion.

It was probably Archdeacon Broughton's visit to England
in 1834 that led to Watson's developing a keen interest in
the Australian Church and forming a strong friendship for
its ecclesiastical leader, with results that can scarcely be
over-estimated, though his name is practically unknown in
quarters in Australia where it might be looked for to receive
honoured remembrance. Happily this great churchman's
career is excellently recorded in Archdeacon Churton's
memoir. He was not only a munificent benefactor, but a
quite judicially minded adviser, and long letters from him,
preserved among Broughton's papers, testify to the defer-
ence which evidently the able Bishop paid to the counsel of
his layman friend. Mr Watson left a good part of his
extensive theological library to Sydney diocese.

74 WILLIAM GRANT BROUGHTON

The value of such a counsellor 2 can be judged by a few
sentences from the speech of the Archbishop of Canterbury
(Howley), as president of the S.P.C.K., when Joshua
Watson, on account of ill health, resigned from the honorary
treasurership of the Society. "There never had been an
occasion," said the Archbishop, "on which the best interests
of Church and State could be advanced or secured when
Mr Watson had not been among the foremost, both with
his means and with his counsel, to aid the cause. . . . For
himself he could say that from no man had he received such
ready and judicious counsel, or such friendly assistance
free from the smallest taint of selfishness, and guided by the
most unaffected and retiring humility."

It is delightful when recalling the notable men in
England who helped Broughton in the days of his early
struggles both as archdeacon and bishop to see how their
fellowship in promoting the building up of the Church in
Australia (and elsewhere), seemed to deepen their affection-
ate friendship for one another. And this gave distinctly
additional strength to the common cause for which they
worked, because it suggested and forwarded unity of effort.
It also fostered filial regard between the mother Church of
England and her daughters across the seas. Bishop Mont-
gomery when in Tasmania often said that it was of great
value to a colonial bishop to have some influential friends
at the Church's headquarters. From Broughton's days on-
ward this has been shown to be true, and possibly there is
a tendency to forget it in the popular advocacy, in these later
days, of indigenous prelates. That this may result in real
loss is more than suggested in the history of some of the
colonial dioceses.

Letters from Broughton when he first received the offer
of the archdeaconry, and again when the subject of the
bishopric was being discussed during his visit to England in
1834, to the Rev. H. H. Norris are so intimate in tone as

"Edward Churton, Memoir of Joshua Watson, vol. ii, p. 22.

SOME OF THE BISHOPS FRIENDS 75

to disclose that this devoted man must also have been one
of Broughton's closest friends.

Henry Handley Norris was the son of a wealthy London
merchant, and being an only son he inherited in due course
a substantial fortune from his father. After attending a
private school near his home, he read with a tutor and then
went up to Cambridge, where he graduated in 1793 from
Peterhouse in Arts. A strong desire to take Holy Orders
had come ,to him quite early in life but was resolutely
discouraged by his father. About two years after leaving
Cambridge the son was able to gratify his long desire.
Meanwhile, he had met Joshua Watson and this resulted
in a friendship that extended over sixty years, and in joint
work for the Church and many social and charitable enter-
prises. Probably at Watson's suggestion, Henry Norris
became a foundation member of the National Society and
one of the executive committee of both the S.P.C.K. and
the S.P.G. He gave largely of his means as well as of
his time and abilities to the Church. Such notable service
naturally led to preferments being offered him, but his
humbleness of mind impelled him to shrink from them,
though the urgency of his fellow workers and his friends
succeeded in securing his acceptance of a prebendal stall at
St Paul's, and later one at Llandaff, on the ground that
these official honours would give him a more dignified posi-
tion in his work for the many Church activities with which
he was associated. After his death reference was made by
a dignitary of the Church to "the influence which he nobly
won for himself by his untiring public labours, sustained
as those labours were to the latest period of his good old
age."

Bishop Broughton's opinion of Norris is expressed in
reply to a letter in 1841, notifying that his friend's health
was giving cause for anxiety : "There is no man living whom
I hold in higher estimation. And there is the less reason

76 WILLIAM GRANT BROUGHTON

for my hesitating to say so because there is no probability
that we shall in this life meet again."

In Australia the circle of the intimate friends of the
Bishop, both clerical and lay, was small, due to some extent,
it may be conjectured, to the very conservative conception
he obviously held of his office. He brought with him from
England the prevailing monarchical tradition of the episco-
pate, and, of course, the development of lay co-operation
in diocesan government had only reached the stage of dis-
cussion in his day. A well-informed layman writing from
Sydney in the early days of the Bishop's administration
said: "Our Church here is without dignitaries. The
Bishop and his presbyters are all no dean, no archdeacon
as if such officers were an abatement of the Bishop's auth-
ority. . . . Hence the Bishop fails to hear many things, and
many things he hears obscurely or incorrectly."

But among his clergy Broughton soon discovered a scholar
and sound churchman in the Rev. R. Allwood, B.A., subse-
quently a canon and for many years the honoured incum-
bent of St James's, Sydney. The calibre of this good man
is shown by his being suggested as the first Bishop of
Newcastle, but he pleaded uncertain health as a sufficient
reason for declining promotion to the episcopate, though it
was also known that his great humility made him shrink
from the inevitable responsibility. But his Bishop, recog-
nizing his high attainments and devoted character, utilized
him in helping to set on foot a college at Sydney, of which
he became the first principal, for the training of men for
Holy Orders, and also gave him a considerable share in the
tuition, in which the Bishop, too, took an active part.
Broughton wrote of him as "a quite invaluable man."

One of the clergy who secured the marked confidence of
his diocesan was the Rev. W. H. Walsh, M.A., who organ-
ized the parish of Christ Church, Sydney, and built the
church, which was the first consecrated by Broughton. The
Bishop described him as "not to be surpassed, I am con-

SOME OF THE BISHOP'S FRIENDS 77

fident, in any good and effective quality, so far as his
strength, which he taxes to the utmost, will carry him, and
the more valued by me because the last legacy, I may say,
of the good Archdeacon of St Alban's."

But while the Bishop does not seem to have taken his
clergy as a body into counsel about the administration of the
diocese, he had a keen appreciation of their fidelity to their
work and loyalty to himself. To this he refers in one of
his reports of them to the S.P.G. "Of all my consolations,
the principal is my having among my 'clergy so many of
right views ; earnest thinking, conformable and devoted men.
We all work together with so much harmony that the
impression is quite cheering, and the effect most exemplary."

Of the laity, one to whom the Bishop openly professed
warm friendship was Mr Justice Burton, of the New South
Wales Bench, and the author of the valuable book, The
State of Religion and Education in New South Wales, pub-
lished in 1840 after the issue of the report of a select com-
mittee of the House of Commons that had been appointed
to consider the cause of the at least partial failure of the
Australian colony, chiefly due, in the opinion of the com-
mittee, to "deficiency of religious instruction." Judge Burton
was a distinctly definite churchman, and he strongly sup-
ported by information collected from official sources the
view taken by the House of Commons report. In Bishop
Broughton's plans for making the Church the instrument
for improving the spiritual and intellectual condition of the
people he earnestly concurred, and as these were by no
means in agreement with the policy of the colonial govern-
ment, possibly this had something to do with Mr Justice
Burton's being overlooked when the Chief Justiceship of
New South Wales became vacant. In any case this hap-
pened, and it led to the Australian judge obtaining a trans-
fer to the Madras Bench and a Knighthood. Writing of
his impending loss to Mr Watson, Broughton says: "I
am about to lose, I fear, the most able, upright, and certain

78 WILLIAM GRANT BROUGHTON

supporter that I have, in the person of Judge Burton. . . .
There is none to take his place; none on whom I
can equally rely. And you may well suppose that
to lose an ally of so much value, while the number and
strength of adversaries are increasing every day does
affect me very painfully." Upon the occasion of a visit
by Judge Burton to England he carried with him a cordial
introduction from the Bishop of his "valued friend" to
Joshua Watson, and the mutual affection for the Australian
bishop moved the two good laymen to devise a scheme for
providing him with an episcopal residence (he was renting
a house in Sydney at ^300 a year), and also a quasi-domestic
chaplain to relieve part of the strain of diocesan duty. But
when Mr Watson submitted the plan to the Bishop it met
with no encouragement. "Tell me, my dear friend," he
wrote, "what could be done? Here were, and are, two places
full. of ungodliness for which no clergyman can be provided.
I could not endure to witness the continuance of such a
state of evil in order that my personal conditions should be
served." And so there was neither a Bishopscourt nor a
bishop's chaplain during Broughton's episcopate. And when
he made his serious sacrifice of income to assist in the en-
dowment of new sees in Australia, he put down his phaeton.
Chief Justice Sir Alfred Stephen, an earnest and loyal
churchman, was another Australian friend and ad-
mirer of the Bishop. In an interview he kindly granted,
when in his ninetieth year and long after his retirement, he
talked with quiet enthusiasm of the first Australian, prelate.
"I remember the Bishop very well," said Sir Alfred, "for
he was much in our house. Rather under medium height,
sparely built, but with a fine face. He was a little lame, and
I well remember the emphatic thump of his lame foot as he
mounted the stairs in the St James's old pulpit." "And what
kind of preacher was he?" "More solid than popular. His
sentences were put together with almost judicial exactness,

SOME OF THE BISHOP'S FRIENDS 79

so severely logical were they. And he was very thorough in
the treatment of his subject."

After discussing some leading incidents and occasions of
the Bishop's career his old friend sat musing for a while,
and then he said in a meditative voice: "I think I loved
Bishop Broughton better than any man I have ever known."
Then after another pause he added: "But then there was
Bishop Patteson. But Broughton was a very lov-
able man." Sir Alfred had a number of the Bishop's
speeches, addresses, and sermons that had been printed, and
many of these he lent to the interviewer.

CHAPTER VII
EARLY WORK AS BISHOP (1836-8)

IF Broughton had been depressed by the reception he met
with from the Home authorities when he visited England
in 1834 to bring before them the inadequate provision made
for the moral and spiritual needs of New South Wales, it
is gratifying to record that the welcome he received in all
parts of the colony upon his return as Bishop of Australia,
in June 1836, largely 'compensated for his disappointment in
England. This is evident from the cheerful tone of his
first letter to his mother after his enthronement at Sydney,
and from the number of cordial addresses presented to him
as he made his first tours among the people as their Bishop.
The one from the principal residents at Sydney, including
the Chief Justice and the heads of all the government de-
partments, civil and military, drew from its recipient an elo-
quent reply in which he foreshadowed the responsibilities
of a bishop to the whole population of his see.

But probably the most historically interesting address was
that from the Methodists, both from its own contents and
the cordial rejoinder it called forth:

We the ministers and members of the societies and congregations
in New South Wales of "the people called Methodists," late in con-
nection with the Rev. John Wesley, A.M., sometime fellow of Lin-
coln College, Oxford, deceased, beg to present to your lordship our
respectful congratulations on your lordship's safe return to the shores
of Australia and especially to express our grateful appreciation of
the counsels of His Majesty's Government in having erected these
important colonies into a separate diocese, and in having placed at
its head a clergyman so intimately acquainted with the character

EARLY WORK AS BISHOP (1836-8) 81

and circumstances of the people, and so zealously concerned for
their spiritual welfare as the experience of several years has proved
your lordship to be. Firmly and conscientiously attached as a body
to the United Church of England and Ireland as by law established
we cannot but rejoice in every measure which promises to extend
the usefulness and to increase the prosperity of that venerable
hierarchy. Taught by the example of our reverend founder, and
by the oft repeated declaration of our parent connection in annual
conference assembled, not less than by our own honest conviction,
that that Church has been the instrument, in the hands of Divine
Providence, of preserving to the British realm the blessings of Pro-
testant Christianity and of spreading far and wide the pure doctrines
of our most holy Faith, we feel bound to tender to your lordship in
these critical times the assurance that we shall ever pray that your
lordship may be enabled so to discharge the duties of your sacred and
most responsible office that your already extensive and rapidly ex-
tending see may become distinguished for the purity and undefiled-
ness of its religjon, for the firmness of its loyalty to our Most
Gracious Sovereign, and for all the virtues and happiness of a
divinely favoured and highly prosperous British colony.

To this the Bishop replied :

My Christian Brethren. j As in entering upon the pastoral charge
of this extensive diocese my earnest prayer has been that in the
discharge of duties so arduous God would vouchsafe to afford me
such support as it is known to Him my weakness and inability re-
quired, so have i I found an answer to that request in the cordial and
affectionate spirit manifested towards me by so many of the inhabi-
tants of New South Wales. Among the numerous testimonies which
have been conveyed to me expressive of the satisfaction which is
felt at the assumption by the Church in this colony of the Aposto-
lical form and government, there is none from which I have derived
more sincere gratification than from that which you have now
presented on behalf "of the societies and congregations in connec-
tion with the Rev. John Wesley." All the associations connected
with his name and memory are interwoven with the religion of the
Church of England in whose bosom he was born, into which he
was received in Baptism, in whose communion he lived and died, and
whose solemn offices accompanied him to the tomb. It is, there-
fore, most natural that you should retain and inculcate a veneration
for the same hallowed institutions, and I rejoice that there is so
wide an extent of common ground upon which we can meet in
harmony. My former acquaintance with this colony, to which yojj
refer, has afforded me at least this advantage, which I gladly em-
brace, that it enables me to bear testimony to the truly Christian
deportment by which your ministrations here have been distinguished.
I desire to meet your address in the same spirit in which it is con-
ceived, and in a persuasion that the sentiments which it conveys
will be exemplified in all your proceedings. I pledge myself to you
G

82

WILLIAM GRANT BROUGHTON

that nothing shall be omitted on my part which can tend to promote
the good understanding and brotherly feeling which the present
circumstances have afforded us an occasion mutually to evince.

But while the spirit of the public welcomes tendered to the
Bishop were quite encouraging, the lack of any provision
even of a temporary home for himself and his family must
have been a somewhat disconcerting surprise. In a later
letter to his mother he says :

You know pretty accurately I believe what has occurred since we
have been here how we could not meet with a house, and were
obliged to abide nearly three months at the "Pulteney Hotel," at
much inconvenience and expense, and how we at last found our way
into the house wherein we now are which is in a very unfinished
state, as well as badly planned, and the ground about it, (ten acres),
was worse than in a state of nature, as all the trees which might
have been disposed into some thing sightly, were cleared away and
nothing left but scrubby bushes, with mounds of mortar and loads
of litter all around no garden, no gates, no anything that there ought
to be, no store-room, pantry or closet in the house, and the kit-
chen chimney sending out smoke enough not only to fill the kitchen
itself but all the other parts of the dwelling, so that no crevice
could escape. We immediately began a reformation or revolution
indoors and out, cured the smoking chimney, levelled the loads
of rubbish, carried away the litter, made flower borders, walks and
drives, put up gates and erected a pump and yet it is a bleak, bar-
barous place, and if all the money in the world were spent upon it
would never be any better than a cockney's suburban villa, without
any of its neatness or comfort; in fact it has the appearance of
a huge stone work-house. I ought, however, to except the sea view
which is very magnificent, and the air is pure and healthy, of which
we have a satisfactory proof in the good health we all enjoy. While
the whole town, and even our neighbours, have been suffering
severely from a strange kind of influenza, which has effected some
lightly, some seriously, but almost all in some way or other, we
have continued quite free from it, and I hope shall now escape it
altogether. Since my arrival I have not been without sufficient
occupation. My first Confirmation was at Parramatta church, and
my own two dear children were the first on whom I laid hands,
earnestly praying God to grant them every blessing temporal and
spiritual. Since that I have held other Confirmations.

A day or two after his enthronement the Bishop sum-
moned a meeting in the vestry of St James's to appoint a
diocesan committee of the S.P.G. and S.P.C.K. societies,
and a good gathering of influential men gladly adopted the
proposal and also sent a grateful acknowledgment to the two

EARLY WORK AS BISHOP (1836-8) 83

Societies of their generosity, and a subscription list was
opened to supplement their grants. The Bishop announced
that besides the two contributions of 3000 from the S.P.G.
and 1000 from the S.P.C.K., reported by him as the results
of his appeal in England before his consecration, those
Societies had since ea'ch promised a further grant of 2000.
This news of additional substantial support from the Home-
land appears to have at once stimulated the enthusiasm of
the meeting, for from those present more than 800 a year
annually was promised, and nearly 200 given in imme-
diate donations, and an organization was set up for can-
vassing throughout the diocese. By the time of the first
annual meeting of the diocesan committee of the S.P.G.
and S.P.C.K. the subscriptions promised, and largely paid,
totalled more than 13,000 apart from all English contri-
butions and many gifts of land. Thirty-two churches had
been planned, some being in course of building, together,
in many instances, with parsonages and schools. Well
might the committee's annual report refer to this remark-
able development as calling for "devout thankfulness not
unmingled with astonishment." And the local contributions
were supplemented, chiefly through the energetic canvass
of the Rev. E. Coleridge, by individual subscriptions
amounting to 3000 received from England, their Majesties
the King and Queen heading the list, which included bishops,
judges, and other leaders in public life. Broughton's im-
passioned personal appeal to the Mother Country, in 1834
and the following year, to do something at once to atone
for its neglect of the thousands of convicts, and the rapidly
growing population of free settlers in New South Wales
and Van Diemen's Land, obviously had deeply stirred the
Church in England.

Assistance to spiritual work amongst the people of the
colony was also given by a local ordinance in July 1836,
generally known as Bourke's Church Act, 1 which provided

1 James Mac Arthur, New South Wales, p. 246 (London, 1837).

84 WILLIAM GRANT BROUGHTON

for the support of Church of England, Roman Catholic,
Presbyterians, and Methodists by government grants to sup-
plement local funds. Bishop Broughton in his rigid ad-
herence to the principle of a State Church could not approve
of this act, but he thought it right to take advantage of its
provisions. This led to further liberality by the S.P.G.
The Home Government having agreed to pay the outfit,
passage, and a portion of the stipend of chaplains going
to the colonies, the Society guaranteed to add, in cases of
chaplains and 'candidates for ordination approved by the
Bishop of London, 50 a year for stipend and 150 as a
gratuity towards cost of settlement for fifteen such clergy
and candidates for New South Wales and five for Van Die-
men's Land.

But the Bishop had at once to face opposition as well
as to be cheered by support. On the day of his arrival
in Sydney Harbour on 2 June 1836, the local Legislative
Council was opened by the Governor, Sir Richard Bourke,
in a speech which strongly urged the introduction of the
Irish undenominational system of state education. The ques-
tion had been under public discussion for some time before
the Council met, and Marsden, the senior chaplain, boarded
the Bishop's vessel as soon as it cast anchor, to report to
him the position of affairs. Together with the majority of
church people who shared Broughton's views when the
matter was first mooted a few years earlier, there was a
large body of Methodists, Presbyterians, and other Noncon-
formists, whose main reason for opposing the scheme seems
to have been a fear of the increased influence it would give
the Roman Catholics if the dominance in the administra-
tion of education was taken from the Church of England. .In
three weeks from the Bishop's arrival a large public meet-
ing, on 29 June, over which the Bishop presided, unanim-
ously adopted a petition in opposition to the bill suggested by
the Governor. In associating himself with this meeting, the
Bishop made it plain that he concurred in the Noncon-

EARLY WORK AS BISHOP (1836-8) 85

formist position that only portions of the Bible selected
by the Education Commissioners should be read in the
schools^ but he dissented from their agreement that such
reading should be "without note or comment."

Together with his letters patent as archdeacon, Brough-
ton was given by royal warrant a seat in the Council, but
through the carelessness of the officials of the Home Gov-
ernment in not forwarding a similar warrant with the patent
of the Bishop of Australia, Sir Richard Bourke, supported
by the New South Wales judges, decided that the Bishop
did not automatically become a member. The Bishop ac-
cordingly, besides joining with the Nonconformists in the
general petition, presented a separate one in his own name.

It was not until more than a year after his arrival that
the legal technicalities were adjusted and the Bishop took
his seat in the Council. The petitions were merely "re-
ceived" by the Council, which at once pro'ceeded to authorize,
by eight votes against four, 3000 being allocated to the pro-
posed system, and the amount was passed in the Appro-
priation Bill a few days afterwards. 2 But no further steps
were taken by the Council; and in 1838 other educational
proposals were submitted. These are considered in a later
chapter. 3

Records in the Diocesan Registry at Sydney supply de-
tails of some of Broughton's early activities as bishop. At
his first Confirmation, at Parramatta, on 23 August 1836,
there were 116 confirmees, this large number probably being
accounted for by many of the candidates coming from The
King's School. Two days later forty-seven were confirmed
in St Philip's, and on 30 August there were 141 confirmees
in St James's, Sydney. The first ordination was on Sunday,
17 December, in St James's, when the Rev. Thomas Sharpe
was advanced to the priesthood. He was appointed chaplain

a W. W. Burton, Btat& of Religion and Education in New South
Wales, p. 100.
8 See Chapter IX.

86 WILLIAM GRANT BROUGHTON

on Norfolk Island, and so supplied a vacancy of many years
in ministering to the convicts and the small body of soldiers
and other free inhabitants. Soon after taking charge of the
diocese the Bishop appointed the Rev. Wm Hutchins,
a fellow undergraduate with him at Pembroke College, Cam-
bridge, and like himself, a highly plated wrangler, to be
Archdeacon of Van Diemen's Land. But Archdeacon Hut-
chins lived only until 1841, and on his decease, the appoint-
ment of a bishop for the island was considered. The sug-
gestion, by Bishop Broughton, of a bishopric was at once
received with sympathy, and within a year Francis Russell
Nixon was consecrated Bishop of Tasmania on St Bartholo-
mew's Day, 1842.

The letters patent of the Bishop of Australia not only in-
vested him, and his successors, with the legal powers as to
property of "a corporate sole," but also authorized the con-
stitution of a consistorial court, on the basis of the English
precedent. So on 2 November 1836 Broughton formally
opened the court in a learned and lengthy address, in which
he reviewed the origin of such tribunals as mainly designed
for the maintenance of discipline over the clergy, and ap-
pointed the Revs S. Marsden, William Cowper, and Robert
Cartwright as "Commissioners" to preside therein on his be-
half, as Mr Jas. Norton, solicitor, the registrar of the
diocese, to be its registrar. In the course of his address the
Bishop said:

The present being the first example which has occurred in this
colony of a proceeding such as this which we are now engaged in, I
deem it both useful and respectful to offer some observations from
which the nature and tendency of this procedure may be collected
with greater certainty than might be possible from merely hearing
read the letters patent which authorize and require the constitution
of any ecclesiastical court. Stripped of its technical phraseology,
the appointment amounts to this that the Bishop of Australia and
his successors receive from His Majesty full power and authority
to exercise jurisdiction, spiritual and ecclesiastical, in and through-
out his appointed see and diocese, according to the ecclesiastical
laws of England, in the several matters and causes specified in the
letters patent.

EARLY WORK AS BISHOP (1836-8) 87

The Bishop in another part of his address expressed doubt
as to whether the proper judicial machinery existed in the
colony for constituting the court a properly organized legal
tribunal. But he twice put it in action. When two of his
clergy, seceded to the Roman Church, the Bishop solemnly
degraded them from exercising Holy Orders in the Church
of England. He prepared an elaborate set of rules to guide
the commissioners of his Consistorial Court in 'carrying the
sentence into operation. And, in the second instance, he re-
lied upon his letters patent in reference to the Court, as
evidence of his disciplinary authority, 4 when Sir John Frank-
lin, Lieutenant-Governor of Van Diemen's Land, assumed
the right to institute, through the local executive body, a
charge against two chaplains, without any reference to the
Bishop. Apparently the Bishop's spiritual claim was recog-
nized, as the 'charges do not appear to have been proceeded
with by the civil authorities.

Additional details of Broughton's early work as a bishop
are given in a letter to Mr Joshua Watson, treasurer of the
S.P.C.K., who shared with Edward Coleridge the Bishop's
warm friendship, and the distinction of being in the van of
those churchmen in England who were enthusiastic in for-
warding the growth of the Church in Australia." The
Bishop wrote:

You will expect some account of the state in which I found affairs
on my arrival: but the constant state of engagement in which I
have been ever since we left the ship will forbid my giving you
more than a very brief one. You will be gratified to learn that a
marked and general improvement has taken place in the tone and
feeling of the people towards the Church of England. Indeed I do
hope with prudent management to lay a foundation very effectively
for its general establishment throughout the colony: and though our
Governor has taken pains to impress the Secretary of State with
a notion that the people here partake so much of the spirit of the
age as to abhor the idea of a dominant Church, I hope by God's
help that ours may be dominant in the truest and best sense of
the word: that is by the consent and approval of the country.

* Ecclesiastical Jurisdiction (Australian Colonies) Correspondence
laid before the House of Commons on motion of Mr Gladstone,
1850, pt ii, p. 7.

88 WILLIAM GRANT BROUGHTON

The causes of this happy change are various : but two I will name.
The first is the reaction of Protestant feeling which has occurred
in consequence of the Governor driving on so urgently, and without
disguise, his plans for strengthening the Romish Church and de-
pressing ours: the second is the aid afforded by the societies (S.P.G.
and S.P.C.K.) towards the religious improvement of the country,
which the people value not so much on account of the money as from
the evidence which such an act affords them of the regard which
is entertained for them by their fellow churchmen in England. They
are proud of this, and have come forward I am quite certain to the
full extent of their means, to match your liberality. I feel that
in having such a spirit to direct, and so to apply it as to insure
the greatest possible share of benefit to the present and future
generations, I have a weight of responsibility resting upon me enough
to make me tremble. See what this country has arisen to in less
than 50 years, and then calculate what it will arrive at in one or
two centuries. You will I am certain feel for me, placed here as
it were single-handed to work this mighty engine. May God give
me His Grace to devote myself to the work; neither with foolish
self-confidence nor with nerveless timidity. Many of those who
are now ranging themselves on my side are influenced I greatly
suspect by political, personal, or other secondary motives: but I
recollect a hint I once heard from you that it is pur wisdom to avail
ourselves of assistance so proffered, without too minutely scrutiniz-
ing motives. And this I see is true; and lawful if effected without
dissimulation or compromise of our own principles, because it makes
even bad men minister to' the general good of society and may
probably conduce even to their own benefit directly or indirectly.

I must, however, have assistants or the work will be beyond not only
my power but beyond the power of any human being, assisted by
such a portion of grace from Above as we can rationally expect
or hope for. If we would act in God's strength we must resort
to those means of strength by which God has appointed us to work ;
and among these I am sure one of the first, if not the very first,
in importance is an effective ministry. The people are crying out
on all sides for clergymen; and the Government have agreed to
appoint them, though upon miserably insufficient stipends. In my
letter to the S.P.G. I have explained the sentiments which I have
adopted with regard to the most certain and advantageous mode of
supplying ourselves with suitable labourers. Pray have the goodness,
for the sake of the holy cause which depends upon it, to take my
proposal into consideration; and if your judgment can view it as
holding forth a favourable promise will you by means of your friends
at Cambridge and Oxford make known, as extensively as may be,
the opening which is afforded here. There would be I have no doubt
many who would be disposed to strike into this path. Some degree
of enthusiasm must probably enter into a man's composition to induce
him to brave such an apparent risk, but never mind. If the enthu-
siasm be no more than an ardent zeal to promote the glory of God
and the good of His Church and people, conformably with those

EARLY WORK AS BISHOP (1836-8) 89

laws under which God has been pleased to appoint that our ministry
shall be exercised, so much the better that it exists. A cold, fas-
tidious, unaccommodating man will do no good here; but a generous
devoted spirit united with competent learning, and chastened by good
common sense will not fail to make his way.

About a month after his letter ,to Mr Watson, the Bishop
wrote at great length to Edward Coleridge, and the letter
deserves placing on record as the foundation of a life-
long friendship that deepened as the years went by into a
strong affection. The more practical parts of it only can be
given, but one of its fruits was that the Eton master be-
came the English commissary of the first Australian bishop.

Sydney, New South Wales,

26th July 1836.
MY DEAR SIR,

In testimony of my having neither undervalued nor forgotten the
truly Christian interest which at the time of our separation you
expressed in the welfare of our religious establishments in this
country, I avail myself of the earliest opportunity to commence a
correspondence with you upon the subject. You will, I am certain,
readily understand that nothing could have prevailed on me to resume
my station here but the conviction of there being a great duty im-
posed upon me to discharge, from which I could not shrink with-
out proving myself treacherous and unworthy. It is even sothat
I find all my anticipations for the extent of the dangers which I
should have to encounter more than realized ; while I am at the same
time confirmed in the soundness of the view which I took as to the
duty of undertaking this office by the unanimity of the reception
which was attended me from all Protestants, and their general
persuasion that a stranger to the colony arriving in the same
capacity with myself must have been incapable of acting so early
and so effectively as to meet the present emergency. I mean be-
cause a stranger could not at once have known the people; and the
people could not at once have put confidence in a stranger.

Here therefore I am; set in the front of the battle against the
force of the Roman Catholics ; and having almost singly to sustain
against them the cause of the Church of England. The Protestant-
ism of the place is deeply tinged with sectarianism or indifference;
and by far too many of those professedly within our own pale are
deplorably ignorant of the grounds upon which their Church is
founded. I do, therefore, consider that in looking for support in
this severe difficulty to my far distant brethren at Home, I am not
asking for what is unreasonable in itself; or likely to prove, if
granted, unserviceable to that cause which they must wish to see
flourish all over the world, and I consider the anxiety which you

90 WILLIAM GRANT BROUGHTON

expressed upon the subject not only as a gratifying proof of your
confidence in myself but as affording even a providential opening
for our obtaining much assistance which at this crisis would be all
important.

My anxious desire, then, a desire which I assure you occupies
my days and nights in thinking how it may best be accomplished,
is to obtain assistance in prosecuting three specific purposes, I may
say four, as that relating to schools may be divided into two. The
first of these is the erection of two additional churches in the town
of Sydney for the parishes of St Andrew and St Lawrence; which
though containing about 7000 Protestants have no place of worship
whatever connected with our Church. We shall be able among
ourselves to raise an important sum, but not sufficient to do all
that is desirable, since these churches ought to have some such
degree of architectural pretension as may make them capable, in some
sort, of bearing a comparison with the structure which the Roman
Catholics are now completing. 6 They ought, also, to be large for
a better reason than this in order that we may be able to offer
the greater number of free sittings.

Secondly, I am desirous of obtaining from the Home Government,
an order to secure us in possession of the King's School at Parra-
matta, which was built under an order from Earl Ripon (then
Viscount Goderich), expressly as an adjunct of the Church of Eng-
land^ but which _ our present Governor is anxiously bent upon de-
taching and handing over to I cannot tell whom. My wish, therefore,
would be to have such an. effort made, on the part of any persons
of influence who may wish us well, as may obtain the positive
settlement of the land and buildings upon perpetual trustees for the
purposes of its original appropriation. The Government will give
no further positive aid towards the establishment. Well: I say, be
it so: but do not let them withdraw what they have given. Only
let us be permitted henceforth to take upon ourselves the burden of
maintaining or increasing it. The School now contains above 100
boys, of the best families in the country, and you will therefore at
once perceive what a serious blow it must give to the principles of
the Church of England if they should be withdrawn from her
training. (To afford them due accommodation the buildings require
enlarging and improving, at an expense of from 800 to 1000; and
in order to impress upon the entire establishment a religious charac-
ter, and to attach it more closely to the Church, I should be very
desirous if I had the funds, of annexing to it a small chapel which
would cost some hundreds of pounds more.

In the third place, I am under the necessity of straining every nerve
for the maintenance of our parochial schools upon the English
national system. They have existed under the superintendence of
the clergy from the very foundation of the colony; but more exten-
sively since 1824; and, under the pressure of every kind of difficulty

"This has developed into St Mary's Cathedral, an imposing edifice
which, with its Chapter House and other buildings, is now the finest
religious structure in Sydney, and occupies one of its noblest sites.

EARLY WORK AS BISHOP (1836-8) 91

in obtaining and keeping effective masters and mistresses, have been
the instruments of effecting very extensive good. As an example
I will mention that from one master I have a list of the names
of 120 of his scholars who are now settled in respectable stations
in life, and have most of them families growing up in habits of
piety and good order: and so, proportionately, in many other in-
stances. You may judge of what importance these things are in
a country like this. . . . My fourth and last object is to obtain
the services of more clergymen. The urgency of this measure will
appear to you when I state that in this town of Sydney with at
least 14,000 Protestants, I have but one clergyman on our own
establishment: pro tern one of the missionaries from New Zealand.
Against such a pressure of duty it is impossible for us, few and
feeble as we are, to contend with effect, and our cause must accord-
ingly decline, if not perish, unless we can be reinforced. Do you
know, or can you find, any men of good education, good sense, and
orthodox sentiments, with zeal of mind and strength of body to go
through a good deal of duty, who would come out to us?

CHAPTER VIII
OVERSEAS VISITATIONS (1838-9)

IN his early programme of work the Bishop planned to
visit first the parent 'colony of New South Wales and after-
wards to launch out on voyages to the settlement at Port
Phillip, the colony of Van Diemen's Land, and Norfolk
Island. And to these was added New Zealand, though that
colony had not yet been declared a British possession, and
so technically was not part of his diocese.

Within two years of his return from England as a bishop
he was able to start on his visitation of Port Phillip and
Van Diemen's Land, first spending a few months, after
touring New South Wales, at headquarters in dealing with
some questions of general policy. Prominent amongst these
was his political relationship to the local Government. As
the Governor and the judges of New South Wales had
decided as mentioned in the preceding chapter that a new
royal warrant would be necessary to entitle Broughton to
continue this membership he held, under the warrant granted
him as archdeacon, in the Legislative Council of the colony,
he did not take his seat in that body after he became Bishop
until the new warrant reached Australia, but on 4 July 1837
he was duly sworn in. Before leaving England after his
consecration the Bishop had, in a letter dealing with several
matters, suggested to the Secretary of State whether, in view
of a proposed amendment to the constitution of New South
Wales, introducing the popular elective element for some
members of the new Legislative Council, it would not be

OVERSEAS VISITATIONS (1838-9) 93

wise for him to retire from his membership as a nominee
member, but he added: "The expiration of the Act under
which the present constitution was framed is so near at
hand that it appears scarcely necessary to propose any altera-
tion while it continues to subsist." Lord Glenelg concurred
in this suggestion, expressing himself to the Bishop' as
"strongly of opinion that the influence attached to your
station and character in the colony will be more beneficially
exerted for the prosecution of the great object which you
have in view by your not being a party to the deliberations
and discussions on matters of general policy which must
occupy the attention of the local legislature." Upon hearing
of this concordat, Sir Richard Bourke wrote to the Colonial
Secretary, under date n June 1836:

It is probable that before your lordship can receive this communica-
tion the arrangements for the formation of a new legislative body
will have been completed. Should not this be the case, I would
respectfully submit for consideration how very trifling will be the
advantage gained by placing a dignitary of the Church of England
in the Council as compared with the ill feeling which is created by
the omission of the clergy of all other forms of Christian worship.
Amongst this people of mixed creeds the vesting a minister of one
only with any power in the State has of late years been regarded
with great jealousy by all the rest, and as there is very little to
be gained by it I should think the present a most favourable con-
junction for getting rid of the cause of strong and increasing com-
plaint.

But there was delay in framing the amended constitution
for the_colony, so the Bishop continued to sit in the Legis-
lative Council until he decided to resign, and upon his ulti-
mate retirement from that body and from the Executive
Council also, received very complimentary messages from
the Colonial Secretary of State and from his fellow mem-
bers, a'cknowledging his great services in assisting to carry
on the government of the colony.

It was in the early part of April 1838 that the Bishop left
Sydney in H.M.S. Conway for his first visit to the Port
Phillip settlement. In his report to the S.P.G. he says:

94 WILLIAM GRANT BROUGHTON

I arrived in Melbourne in time to officiate on Easter Sunday (April
15) and was gratified to find the good feeling of the inhabitants
had induced them to provide a small wooden building, which, how-
ever humble in character, served the purpose of a place of assembly
for public worship. My satisfaction was still further increased by
learning that the service of the Church of England was celebrated
twice every Sunday; the prayers of the Liturgy and a sermon
being read by Mr James Smith, 1 a most respectable settler there,
whose name I have sincere pleasure in recording with all the honour
which my testimony can carry with it, in connection with this
example of zeal, piety, and faithfulness, displayed in the service of
God and His Church. The inhabitants have given further proof
of their goodwill by instituting a district committee of the central
committee of the diocese, the president being Captain Lonsdale,
police magistrate, whose example and encouragement are cheerfully
afforded in the promotion of all religious and useful undertakings.
On Easter Sunday I officiated in the small wooden church, the con-
gregation being numerous and attentive, and at the ministration of
the Holy Sacrament the communicants partook of the sacred ele-
ments for the first time in that remote region. A meeting was
held and means devised for erecting a larger and more substantial
church, as well as a clergyman's residence. A school is maintained
here, chiefly at the expense of the diocesan committee. The number
of scholars is not considerable, but limited though the school be
it is valuable as a* commencement.

During the week the Bishop consecrated the Church of
England portion of the Melbourne cemetery, and also visited
the aboriginal mission station conducted by Mr Langhorne,
of which the Bishop reported that "the natives, chiefly young
people, appeared to have made some progress in reading,
and understood something of the elements of religion. With
the grown-ups little seemed to have been done, and they ap-
parently hung about the mission for the food they could get
there. Nor did they show any disposition to give up any
of their aboriginal habits."

At a second visitation of Victoria in 1843 the Bishop first
went to Geelong, landing there on 26 September. He re-
ported to church people that he 'could not supply them with
a resident minister because of "the utter state of destitu-
tion" in which he was placed as to his further supply of
clergymen. He at once began conducting the daily services

1 More than once one of the early mayors of Melbourne.

OVERSEAS VISITATIONS (1838-9) 95

of the Church in the court-house, holding meetings, and col-
lecting information for his future guidance. 2 Two years
later, when the population of Geelong was only 450, a move-
ment was started for building a church upon a site given
by the Government, and when the Bishop made his second
visit to the town he, being an excellent amateur architect,
drew a sketch plan for a church 1 next to the brick school-
house which had already been erected. Without waiting
for the detailed plans from Mr Bla'cket, a Sydney architect,
the Bishop laid a foundation-stone. The same afternoon he
confirmed sixteen candidates, and consecrated a burial
ground. His own report of this visit to Geelong records:

From the 27th of September (the day after landing) until my depar-
ture from Geelong, I continued to have daily prayers every morn-
ing, and the prayers with a sermon every evening. The attendance
was very good, far beyond my expectations ; and it was continued
throughout by the parishioners with unabated seriousness and regu-
larity. At the same time I made arrangements for the young and
others who had not been confirmed to attend me every day for the
purpose of examination, and thus engaged, I passed a fortnight
quietly and happily in the oversight of the flock of God committed
to my charge. On Saturday 7th October, I held the Confirmation
of sixteen candidates in the new school-house.

At the following Sunday morning service he admitted the
confirmees to Holy Communion.

Proceeding by steamer to Melbourne on the Monday he
was received by the incumbent of St James's parish, the
Rev. A. C. Thompson, a retired Indian chaplain, and some
representative laymen. The erection of St James's Church
had advanced sufficiently to enable services to be held in it,
and the Bishop administered Confirmation to eighty can-
didates. A meeting took place to further the liquidation
of the church-building debt, Mr Latrobe, superintendent of
the Port Phillip settlement, Judge Jeffcott, and other pro-
minent residents taking part in it. Another large gathering
was held to promote the building of a church on Eastern

"Rev. George Goodman, The Church in Victoria, p. 26 (Melbourne,
1892).

96 WILLIAM GRANT BROUGHTON

Hill, Melbourne, when the Bishop presided, from which
has developed the prominent church and parish of St Peter's,
though no further steps were taken for two years. Mr
Latrobe then laid the foundation-stone, and thereafter the
movement was energetically supported. The Bishop was
impressed by the rapid development of Melbourne between
1838, the time of his first visitation, and what he found five
years later. "Melbourne then contained," he writes in his
report, "but three houses deserving the name, and its popu-
lation consisted of a few hundred souls. It is now a large
metropolis with suburbs 'covering a large extent of ground,
and with a population approaching to 8000." He adds that
on the day following this second arrival in Melbourne he
"made arrangements with Mr Thompson (the chaplain),
for prayers in St James's Church every Wednesday and
Friday morning, and for prayers and a sermon on the evening
of the same days in every week during my stay." After
about a fortnight, in which he took part in the final pre-
paration of the candidates, eighty-seven were confirmed.
During the two months of the Bishop's stay in Melbourne
he made himself acquainted not only with the pressing
spiritual necessities of the city, but also with the outlying
districts. The thought of leaving Geelong and Gippsland
(which formed part of a tour through the western areas)
as he expressed it, "destitute of all ministerial aid, and con-
solation for the sick and dying, all superintendence of the
schools, and still more of every lawful means of partaking
of the holy sacraments made a profound impression upon

me."

At the close of the Bishop's first visit to the Port Phillip
settlement he went, towards the end of April 1838, across
to Van Diemen's Land, where he had twice been while an
archdeacon, and spent about a month in the island. In a
letter to his wife from Hobart Town, he wrote:

I must not omit to let you know what I am doing and have to
do here, and you will find that I am not spending my time in

OVERSEAS VISITATIONS (1838-9) 97

idleness. Today at n I am to attend the examination of the Hut-
chins Grammar School, after that a meeting to establish a com-
mittee of the S.P.G. and S.P.C.K. societies. Tomorrow being the
Queen's birthday I attend the Governor's levee at 2, but not the
ball and evening festivities. Friday is a day of rest. Saturday I
am to consecrate a new church lately built here called St George's.
Sunday I have an ordination 3 at St David's, Monday a confirma-
tion there. Tuesday consecrate the church at New Town and con'
firm there, and on Thursday attend the public examination of the
orphan school which appears to conclude my public duties. On my
late tour I left this place early in the month and went to New
Norfolk where I had a confirmation of nearly sixty candidates. I
went twelve miles further on to sleep, and on the following days
to Hamilton, Bothwell, Campbell Town, and Launceston, by nearly
the same road that we went when we were here in 1833. We heard
everywhere much about bushrangers but did not fall in with them,
though they must have been often very near us. They were cap-
tured while we were at Richmond, and are now in prison here.

The Bishop got back to Sydney in June and remained
there until December, when he went, in H.M.S. Peloru-s, to
New Zealand to visit the Church Missionary Society's mis-
sions there. The question was raised as to whether he should
have taken this trip, as the islands had not then been taken
over by the British Crown, and the C.M.S. authorities
at first did not seem to have encouraged him to do so. Two
years later the Bishop discussed the subje'ct in a letter to his
firm friend and helper, Mr Joshua Watson, honorary treas-
urer of the S!P.C.K.:

You ask me why I visited New Zealand, not being within my dio-
cese? The ostensible reason was that Sir R. Inglis on behalf of
the C.M.S. asked me to do so. But the reason of my complying
with the request lay deeper. I was determined to prove to the
Romanists by practical evidence that they are guilty of injustice
in affirming as they constantly do, and draw no small advantage
from the assertion, that we neither have, nor can exercise any epis-
copal powers except such as are derived from our letters patent
under the Great .Seal. I grant that I would never, within the
Queen's Dominions, exercise episcopal functions except within those
limits which the Queen appoints, for this, I contend, is the object
and effect of letters patent not to confer spiritual powers but to
define the range within which each prelate shall exercise them.
Beyond the limits of the British sovereignty I contend that every
bishop has an inherent right, in virtue of the powers conferred on

'Mr T. J. Ewing made a deacon the first ordained in Tasmania.
H

98 WILLIAM GRANT BROUGHTON

him at his consecration, to officiate episcopally, wherever the good
of the Church may be promoted by his doing so, and there has been
no episcopate previously established upon which he would be an
intruder. 'Here, then, was a case in point. In New Zealand was a
branch of the Church of Christ, not within the British Dominions,
not within the bounds of any other episcopate, the members of which
needed and invoked my offices. In doing so, I thought I removed
(and so I know the Romanists consider that I did) all plea of
their saying that I possessed no powers except under the authority
of a temporal patent. I am for ever henceforth in a situation to
give a contradiction to this false pretention; because I have exer-
cised all the powers of a bishop ordaining, confirming, consecrating,
and issuing marriage licences in a country to which my letters
patent neither extended nor pretended to extend. Now, indeed,
New Zealand forms a portion of the British Empire, and therefore,
as I have reported to the Archbishop, a portion also of my diocese
and of His Grace's province. But then it did not, and I assume
to have done all that I did do virtute officii alone, in and by that
spiritual right which I derived from those three bishops who by
the laying on of hands admitted me to their own order/

On Christmas Day 1838, the Bishop preached, and remind-
ed his hearers of the scene on the beach at Rangihona, when
the first sermon in New Zealand had been delivered twenty-
four years before by "his venerable friend," Samuel Mars-
den. He also administered Confirmation to about twenty
children of the missionaries, and nearly double that number
of Maoris. A memorable event on Epiphany Day 1839 was
the ordination to the priesthood of the Rev. Octavius Had-
field, who had been admitted by the Bishop to the diaconate
at Sydney and had accompanied him to New Zealand. Mr
Hadfield had been an undergraduate at Oxford, but on
medical advice, sought a warmer climate before he had taken
his degree. He became a devoted missionary in New Zea-
land, and ultimately the first Bishop of Wellington, and an
honoured friend of Bishop G. A. Selwyn. His influence
with the Maoris in the early days of his ministry is said
to have been remarkable. In his report to the C.M.S.
authorities in London of his work in New Zealand, Bishop
Broughton says : "At every station I visited the Maori ton-
verts were numerous, but the missionaries refer to instances

'Dean Jacobs, Dioceses of New Zealand^ p. 70 (London, 1889).

OVERSEAS VISITATIONS (1838-9) 99

throughout the country where the number of natives is less
by one third, or even one half, than they were on the first
establishment of Europeans being formed." He got the
Pelorus to leave, at his cost, medicine and food that could
be spared from the ship, and on his return to Sydney,
preached about New Zealand in St James's Church, and re-
ceived a collection which recouped his outlay and enabled
him to send further medicines and comforts. He pleaded
for more 'clergy, who "should be subject to regular ecclesias-
tical authority," for the country. The C.M.S. missionaries
presented an address to the Bishop, to which he made a
cordial reply. He also urged upon the church authorities in
England that a bishopric should be founded without delay.
From New Zealand the Bishop voyaged in January 1839
to Norfolk Island in H.M.S. Pelorus, and upon his return
to Sydney, in his annual report to the diocesan branch of
the S.P.G. and S.P.C.K., he detailed his impressions of the
visit as follows :

Since the establishment of the diocesan commitee it has been my
custom annually to address to you, previously to the general
meeting, a statement or recapitulation of my principal proceedings
in visiting different parts of the diocese, and in there carrying the
purposes of the committee into effect. Since our last year's
meeting, the time which it has been in my power to allot to distant
engagements of that nature has been devoted principally to the
inspection of the New Zealand Mission, and the visitation of
Norfolk Island : both situations being, though on very different
grounds, the objects of strong interest. The operations of our
committee not extending to the former territory, any description
of my proceedings in New Zealand would be out of place in an
address to you; and I have accordingly forwarded the report of
them to the secretary of the Church Missionary Society, which
maintains the mission for the conversion of the natives of those
Islands. With regard to Norfolk Island, this committee has always
evinced a disposition to contribute as fully as its resources might
admit of to the prisoners' comfort and improvement. Much has been
done in aid of both, by the measure of supplying them with Bibles
and other religious books, which by our connexion with the Society
for Promoting Christian Knowledge we are enabled to do at a very
moderate cost, as the Government may from time to time be dis-
posed to require them. Some small allowance we may also advan-
tageously make towards the more decent celebration of public wor-

ioo WILLIAM GRANT BROUGHTON

ship, and the encouragement of schools under the superintendence
of the chaplain; whether for adult prisoners, or for the few child-
ren of free parents (principally military); who may be for a time
sojourners on the Island. Beyond this, I am not aware that the
committee has the power of serving these outcasts from society,
except by continually remembering them in their prayers that God
will show "pity upon all prisoners and captives." I cannot quit'
the subject without observing, that the spectacle which Norfolk
Island presents if it cduld be generally beheld would furnish
the most solemn warning against vice and the strongest dissuasive
from sin which the world contains. The natural beauties of the
Island can hardly be surpassed; whence the spectacle of from
1200 to 1400 men convicted of the deepest crimes, and by the
necessary severity of the law sequestered there from all human con-
verse but that of their fellow criminals, is but rendered more pain-
ful by the force of contrast. Condemned they are to a heavy
penalty: to a state of existence, which, although if their conduct
be but moderately good it entails no very severe personal suffering,
is yet in itself lonely, so strictly guarded, so subjected to per-
petual inspection, and, except upon the condition, most difficult to
them, of a reformation of character, so utterly hopeless, that
humanity shudders to think of a life so passed by men whose own
reflections on their past conduct can afford little or no alleviation
of present suffering. The committee, however, I am persuaded, will
take so much interest in the fate of these prisoners, as to hear
with pleasure that they exhibit one encouraging symptom and re-
deeming characteristic in a very general disposition to pay attention
to the ordinances of religion, and profess to be sensible of its com-
forts.

The Scriptures are the ordinary study of very many; and the pos-
session of a Common Prayer Book, or other improving work, is
earnestly sought. During my stay, this disposition was very exten-
sively manifested; although I endeavoured to cut off all motive
for the insincere assumption of a religious demeanour by causing
it to be generally understood that I had no power to interfere with
their temporal condition, the improvement of which must depend
altogether upon their own improvement in conduct. Since my
return, I have had a small manual of devotions drawn up for their
use, printed, and forwarded to the Island ; and I propose, as favour-
able occasions may arise, to avail myself of the resolution of the
committee, passed on the 4th December last, which places at my
disposal such books as I might please to select for the use of that
penal station. These will be entrusted to the charge of the Rev.
Thomas Sharpe, 6 the humble-minded, persevering, and exemplary
chaplain, under whom are placed the members of the Church of
England, and those belonging to different Protestant persuasions,
comprising rather more than one half of the entire convict popula-
tion. It is my earnest prayer that they may not fail to profit by
the means of improvement thus afforded them. Some hearts I trust

'First ordained in Australia.

OVERSEAS VISITATIONS (1838-9) 101

may be really reached; and be unfeignedly and seriously penitent;
nor am I under so much apprehension of their falling away while
they continue resident in that Island, as in the event of their
restoration to the world, whose snares and temptations they have
in past times shown themselves so little capable of resisting. But
God's goodness is not limited, and will manifest itself, I trust, in
the effectual recovery even of some of these.

The Sydney Diocesan Register Book also records that
forty-two candidates were confirmed on the Island, in a
government room used for purposes of public worship, on
20 January 1839.

The S.P.G., in an annual report reviewing letters re-
ceived from the Bishop after his long voyages and jour-
neyings, says: "These additional facts, if possible, increase
the confidence which the Society has long felt in the pre-
late who presides over the Church in Australia, and who
devotes himself with unwearied zeal and signal ability to
the propagation of the Gospel in a land where before his
appointment the voice of the Christian teacher was so seldom
heard."

CHAPTER IX

REVIVAL OF EDUCATION CONTROVERSY. THE
BISHOP'S PASTORALS (1839-44)

SOME account has already been given 1 of the determined
stand taken by the Bishop against the proposal of Governor
Sir Richard Bourke, at the opening session of the Legis-
lative Council in 1836, to introduce a public education policy
following the plan generally known as the Irish system, in
which the religious element consisted of "unsectarian ex-
tracts" from the Holy Scriptures to be read by the school
teachers "without note or comment," though special classes
could be formed by ministers of religion for pupils of their
several denominations. But the widespread opposition called
forth by the scheme resulted in its being abandoned.

On the return of the Bishop towards the close of January
1839 from his visitation voyages, he found that Sir George
Gipps, a fellow pupil of the Bishop at the King's School,
Canterbury, who had succeeded Governor Bourke, was sup-
porting educational reform, but from a different angle. The
new scheme was introduced into the Legislative Council by
four preliminary resolutions: "(i) That in the opinion of
this Council all classes of the community are entitled to
equal assistance from the public revenue in the establish-
ment of schools or places of public education, (ii) That
owing to the extreme dispersion of the population of this
colony, a system of education to be effectual should be as
comprehensive as possible, (iii) That in the opinion of this
Council a system of education may be established that shall

REVIVAL OF EDUCATION CONTROVERSY 103

at least comprehend all classes of Protestants, (iv) That
if the public schools of the colony be established upon prin-
ciples essentially Protestant, some corresponding advantages
ought to be secured for the schools of Roman Catholics."
It was, therefore, proposed to grant 3000 per annum to-
wards schools which should be available for "all classes of
Protestants," and 1000 for Roman Catholic schools. Peti-
tions with signatures totalling nearly 3000 were signed in
opposition to the scheme by church people from all parts of
the colony.

At the annual meeting of the diocesan committee of the
S.P.G. and S.P.C.K. in Sydney the Bishop had once again
laid down the principles which he urged must guide the
Church in her attitude towards educational questions. In
this address he said:

With regard to schools, I would only state that the progress of
events, and the present state of affairs, clearly show that there
can be no renovation of the human race, or the restoration of that
state of society which ought to exist considering the length
of time the Gospel of Christ has been preached upon the earth,
except through the means of a Christian education. This matter
has been much forced upon my attention, and I am fully persuaded
that no system of education can be sound that is not based on the
principles of revealed religion. There are theories afloat on the
subject which appear to be liberal, and are encouraged by many,
but the system we uphold is an ancient one, and under it have
grown up many who are good subjects to God and their native
land. We have an additional impulse which our ancestors had
not. If they did not teach the people proper doctrines they
remained ignorant and the evil was only negative, but now, if we
do not instruct them in what is right, others will, and are ready
enough to, instruct them in what is bad, and so the evil is positive.

As he had now been legally reinstated as a member of the
Council two years before, he was able in person to oppose the
resolutions, and he did so in a speech which took more than
two hours to deliver, and must ever hold a historic place
in the records of Christian oratory by reason of its inherent
power and its remarkable immediate effect. When the
Bishop sat down no member of the Council rose to carry
on the debate, and the resolutions were immediately with-

104 WILLIAM GRANT BROUGHTON

drawn. Whatever may be thought of the views he cham-
pioned, the Bishop evidently achieved a dramatic triumph,
especially when it is remembered that he was challenging
the proposals of the Governor of the colony, and his per-
sonal friend. That he was conscious of this painful posi-
tion is plain from Broughton's saying in an early stage of
the speech: "I neither dread censure nor covet applause
for what I may do in the discharge of duty : and in respect
of my conduct in the present question I am quite satisfied
to abide the award of impartial posterity, whatever it may
be." Because of its extreme length the speech precludes
reproduction here in full, but may be consulted in the par-
liamentary reports of 1839. Its main contentions were:
(i) That the church parochial schools, instead of being quite
inefficient (as they had been represented) were really meet-
ing the necessities of the situation with considerable satis-
faction, having regard to the difficulties arising from the
impossibility of providing a sufficient and qualified body of
teachers at the slender salaries available, and the necessarily
irregular attendance of pupils living in widely scattered
areas. And the Bishop challenged an actual examination
of his schools in comparison with any others in the colony,
(ii) That the proposal to provide one type of "compre-
hensive" schools for all Protestants was an invasion of the
right of Church of England scholars to be instructed in the
Christian faith as interpreted by the Church Catechism,
and that the idea of being able to combine these scholars
in a common school with children of the various sects of
English Nonconformity was wholly fallacious in principle
and impossible in practice. "There is but one step," said
the Bishop, "from the persuasion that all forms of religion
are alike to the still more fatal persuasion that all reli-
gions are unimportant." (iii) That the provision of a sepa-
rate grant for Roman Catholic schools was, from the govern-
ing principle of the proposed education system, a logical in-
consistency.

REVIVAL OF EDUCATION CONTROVERSY 105

The eloquence and earnestness of the Bishop's address
may be gathered from its peroration :

To your Excellency then I venture to address myself, in hope that
the freedom with which I have spoken my sentiments has not
betrayed me into any breach of moderation, or of that respect which
I entertain for your Excellency's high station, the rights of which
I would not invade for any earthly consideration. I appeal to your
Excellency for that protection, which you alone perhaps of all men
have power to afford us, against the calamity which threatens us.
It is the Church of England, rather, which in her extremity appeals
to you, as a mother to her offspring, beseeching you, that no sup-
posed political necessity, no yielding or concession to those who
seek her hurt, should cause your Excellency to withdraw from her
the support of your powerful arm, at the very moment when she
most requires it should be raised in her defence. Can your Ex-
cellency be insensible to the dangers which are rising around us on
every side? Your Excellency will perhaps impute to me that in
painting those dangers, I have argued upon extreme cases it may
be so; but my reasoning as to the future prospects of the Church,
if the proposed plan be carried into effect, is not on that account
to be slighted. In all religious declinations from that which is
good there is that tendency to advance, by necessary though perhaps
by slow degrees, to the extreme of evil, which renders it highly
important to resist the beginnings of it. Therefore I have argued
most justly in endeavouring to dissuade this Council from once
admitting a false principle, by shewing them what it is in its con-
sequences, when these shall have reached their natural and full
proportions. I can imagine nothing more evident than that this
system of education which is now proposed, will have the effect
of totally changing the religious aspect of this community. We
shall not have, as your Excellency describes our present condition,
here a churchman, there a dissenter, here a Presbyterian, there
a Roman Catholic; but we shall have first an increased diversity,
and finally, growing out of this, we shall have the Unitarian and
Romanist persuasions almost equally dividing the land. Your Ex-
cellency I am aware may regard the views which I have taken as
the mere prejudices of education and habit, by which I am still
trammelled, though your more vigorous mind may have broken
through and cast them off. I beseech you, Sir, do not yield to that
way of thinking, if you desire your own happiness or the happiness
of us all. Sir, I will venture my own soul upon the assertion that
these _are not prejudices ; but truths as divine and eternal as God
who is the Father of them; and who has set up the Church of
England, I confidently feel, to be a faithful witness to them through-
out the world. The schools which, if your Excellency's plan be
carried, must be abolished, are to her as her right hand, by means
of which she is to execute the work which is given her to do ; or
rather they are the artery through which the life-blood is conveyed
from the heart to the extremities of the body. Sever this, and she

io6 WILLIAM GRANT BROUGHTON

dies ! It is the heaviest and severest stroke which in this colony
has ever been aimed at the welfare of the Church; and if it must
fall, I wish that some other hand at least than your Excellency's
should inflict the blow. Does your Excellency desire support in
the position which I urge you to take? You have it then in the
petitions which I and other members have brought to this table,
bearing no fewer than 3000 signatures. Can your Excellency then
doubt what the real feelings of the people are? The people, properly
so called, are, I hesitate not to say, in favour of the Church of
England; and there cannot be a measure which shall, in the just
sense, be so popular as that which shall ensure to them and to
their children the continuance of her edifying services. I have now
concluded. Whatever the result of this debate may be, I have
acquitted my own conscience. Yet I do not affect to deny that I
await the determination of the Council with intense anxiety ; knowing
that if it be in favour of these resolutions, my responsibilities must
be increased in a fearful proportion, and, what weighs with me
still more, the Church of England, in so far as this colony is con-
cerned, must be placed in a condition of difficulty and peril such as
she has not for some centuries of her history been called upon
to encounter.

That the Governor and the Bishop, who did not allow their
political differences to mar their private friendship, found
their final earthly resting-place within the walls of Canter-
bury Cathedral, whither they must often have gone together
in their schoolboy days, is a veritable romance of Christ-
ianity.

No further definite a'ction in the direction of educational
reform in the colony took place for some years after the de-
feat of Governor Gipps's scheme, but it is evident from the
Bishop's address to his S.P.G. and S.P.C.K. committee a
few months after his notable speech in the Legislative Coun-
cil that he felt the persistent policy of the local Government
must finally prevail. He therefore outlined a plan for divid-
ing New South Wales for the purposes of diocesan educa-
tion into four districts, each with a committee of its own,
but all being under ultimate control at the headquarters of
the diocese. And the Bishop continued the open advocacy
of his educational views in most of his public utterances on
church questions, more especially in his pastoral charges.

But unfortunately his full deliverance on a very special

REVIVAL OF EDUCATION CONTROVERSY 107

occasion cannot be found. In the Register Book of Sydney
dio'cese there is an entry that a "citation" to the clergy was
issued by the senior 'chaplain, the Rev. W. Cowper, by direc-
tion of the Bishop, to his first episcopal triennial visitation
on 5 June 1839. The Bishop, as soon as possible after his
consecration, had evidently followed the English episcopal
custom of making an extensive personal inspection of the
parishes before assembling the clergy for the primary charge,
which therefore was not delivered until the third year from
1836. The Sydney Register has also a record of the visi-
tation having been held on the due date, twenty-two clergy
being present and ten having obtained permission to be
absent. The following brief report of the proceedings ap-
pears in the Sydney Morning Herald of Friday, 7 June
1839:

The Bishop of Australia held his Primary Triennial Visitation of
the clergy of his diocese in St James's Church on Wednesday last,
5th instant. Prayers were said by the incumbent, Rev. G. N. Wood,
and the sermon was preached by the Rev. Wm. Stack, B.A., of West
Maitland, from Acts vi, 4. The clergy, of whom there were
twenty-two present, took their stations in the centre of the aisle
while his lordship delivered his charge. Ten clergy apologized,
making thirty-two in all.

His Lordship commenced his address by allusions to the visitorial
power being used a practice which was as old as the formation
of dioceses. The intention of a visitation was that the Bishop
might have opportunities of inquiring into the moral character
of his clergy, and also into the state of their respective parishes
not only as regards spiritual affairs but also temporal, such as the
state of their churches. He particularly recommended the clergy
to cultivate the friendship of their respective churchwardens, and
stated that if spared to hold another visitation he would request
the churchwardens as well as the clergy to attend in order that
the different parishes might _ be more fully represented.

His Lordship then went into details of the formation and the
dissolution of "The Church and School Corporation," an organiza-
tion which, he said, had never had a fair trial. He then explained
the provisions of the Church Act, 1836, which he considered was
likely to have very ill effects upon the religious welfare of the
community: but, still, as it was the law of the land it must be
treated with respect, and, although the clergy have a right as
citizens to express freely their opinions of any public measure, there
must be no evasions of the Act but it must be fairly worked accord-
ing to its spirit.

io8 WILLIAM GRANT BROUGHTON

The Church of Rome in the colony, as well as all over the world,
was making great struggles for advancement and superiority, and
he particularly recommended the clergy to be on their guard and
oppose her not to act on the aggressive but on the defensive. The
great distinctive doctrines of the Church of Rome were Papal
supremacy, and a parity of Tradition with the Scriptures. And the
main doctrines of the Church of England were the sufficiency of
the .Scriptures, and the authority of the Church in matters of faith.

As to the Aborigines, he scarcely knew what measures (with
the present means), to recommend, but the prospect was more cheer-
ing ten years ago than now. '

With respect to the subject of general education, he hoped that
every clergyman would exert himself to establish a school in con-
nection with his parish, in which the rudiments of learning and the
first principles of Christianity as set out in the Catechism may be
taught. And these schools might be enlarged as circumstances allow.
And every clergyman would be expected to have a Sunday school,
and to spend a part of the day in it himself.

The Bishop concluded by exhorting the clergy to live in accordance
with their doctrines.

That the first Bishop of Australia did hold a primary visi-
tation cannot be questioned in face of this newspaper report,
and the entries in the diocesan register at Sydney, but un-
happily neither the original manuscript, nor a copy in print
or writing can be found. This is the more remarkable
because the Bishop had all his important pastoral charges,
addresses, lectures, and sermons printed, and kept copies
that were ultimately bound up into four octavo volumes,
which are now in the possession of his descendants. Search
has also been made in the principal government archives and
libraries of Australia, and of the Society for the Propaga-
tion of the Gospel and the Society for Promoting Christian
Knowledge in London. Also the late Bishop Montgomery
kindly interested himself in securing an examination of Lam-
beth Palace Library, because Bishop Broughton, as a suffra-
gan of the Archbishop of Canterbury, would have been ex-
pected to forward a copy of such an important document
as his primary charge to the Primate in London. The fore-
going explanation that it is missing seems necessary in re-
cording Broughton's career, and the fact, apparently, must
remain, at any rate for the present, a mystery.

REVIVAL OF EDUCATION CONTROVERSY 109

It is not possible, therefore, to reproduce anything more
than the Sydney Morning Herald report as to the Bishop's
dealing with the education question (which presumably
would have been carefully adequate), in the charge: but
even that shows he steadfastly continued to adhere to his
earlier pronouncements as to a religious basis being essen-
tial for all true education.

The triennial pastoral of 1841 dealt with several topics,
chiefly of a doctrinal character, and so education did not
receive detailed consideration, though references to it bore
testimony to being based upon the Bishop's oft declared
convictions.

But the charge of 1844, the most lengthy and learned
of these episcopal pronouncements, again sounded a clarion
on behalf of definite religious teaching founded upon re-
vealed religion, and the Bishop also, at some length, urged
that the landholders of the colony should recognize it as
a solemn responsibility to God to devote some of the revenue
they derived from the cultivation of the soil towards the
support of religion and education.

The Government had not taken further steps after
Broughton's famous speech in 1839 had effectually
blocked the grants in aid to denominational schools scheme
of Governor Sir George Gipps. Yet the general policy, both
English and local, of "comprehensiveness" in the administra-
tion of public education had grown in popular estimation,
though the Church of England, Roman Catholics, Presby-
terians, and Wesleyans continued to establish their sectional
schools. In 1844 the Legislative Council appointed a com-
mittee, with 'Mr Robert Lowe (afterwards the brilliant
English Chancellor of the Exchequer, and ultimately Viscount
Sherbrooke), as chairman, to review the whole position. This
committee recommended the introduction of unsectarian
national education, following the lines of the Irish system
advocated by Governor Sir Richard Bourke in 1836. The
Legislative Council adopted the 'committee's report, and

no WILLIAM GRANT BROUGHTON

proceeded to take steps to appoint a Board to organize
control the scheme. But the religious bodies saw that the
government proposal would seriously handicap their schools,
and by their practically united opposition they succeeded in
developing such an influential body of public opinion that
the Legislative Council suspended further action. Nothing
more was done by the State for four years, 2 but in 1848
the Government established two Boards, one to organize
and control a national unsectarian system, and the other to
supervise the denominational schools. This educational policy
prevailed to the close of Bishop Broughton's episcopate, and
continued in operation until the introduction of Sir Henry
(then Mr) Parkes's Public Schools Act in 1866, which
established a Council of Education, though the grants in
aid were still given to the schools associated with the denom-
inations, until the Public Instruction Act of 1880 finally
abolished government aid to denominational schools. It is
at least some justification for the principle of the Bishop's
persistent claim that religion must be the basis of education
that quite within recent times a Premier of New South
Wales (Mr Stevens), has expressed his anxiety as to the
consequences of the secular educational system prevailing in
his State, and indeed throughout Australia. And at the
Methodist Conference of 1933 in Sydney, there were strong
appeals made for better Christian tea'ching in the govern-
ment schools of to-day. Perhaps more significant still is
the fact that at the 1933 conference in Sydney of the head
masters of the Australian Public Schools, the principal of
Scotch College, Melbourne, and the head master of the
Melbourne Church of England Grammar, emphatically ex-
pressed their conviction of the necessity for religion in any
complete system of education.

'Alexander Lobban, The Place of Religion in the System of State
Editcation in New South Wales (Sydney, 1909).

CHAPTER X
JOURNEYINGS IN NEW SOUTH WALES (1840-5)

ALTHOUGH such a considerable share of the Bishop's time
had to be given, at his headquarters in Sydney, to his duties
as a member of the Legislative and the Executive Councils,
and to the administrative work of his huge diocese, he
managed to accomplish amazing tours through the wide-
spread country districts of New South Wales.

It is often said that the labours of bishops and clergy
to-day are more exacting and exhausting than were those
of the earliest workers in the Australian Church, because of
the variety and volume of the tasks devolving upon the
episcopate and the rank and file of the clergy in these later
times, when the motor car has so largely supplanted the
horse as the means of transit. A wider knowledge of the
physical toil and mental strain experienced by the pioneers
in the church's work in almost every part of the overseas
British Dominions may considerably modify this impression.
And there is one element in arriving at an accurate judg-
ment that probably is generally overlooked. The bishops,
and a large proportion of the clergy, in the primal colonial
days, came from homes where they had been surrounded
by the comforts of civilization. Amongst these the Bishop
of Australia must be given a prominent place. From his
letters and diaries it is plain that he was rather unusually
susceptible to the influence of comfortable surroundings, yet
though he could not forbear from noting some of the
rougher and more fatiguing incidents of his country tours
he seldom, if ever, complained about them.

ii2 WILLIAM GRANT BROUGHTON

After his memorable opposition to Sir George Gipps*s
proposals for education in the public schools, and a con-
siderable time spent in organizing his own plans for pre-
serving as far as possible the work of the parochial schools,
the Bishop arranged in addition to his second visitation of
Port Phillip in 1843 an extensive programme of visits to
the country districts of New South Wales. This involved
much travelling, from 1840 to 1845, ^ rom which he returned
at intervals to duties that required his presence at Sydney. 1
The chief records of his journeyings are those for the years
1843 and 1845, and some extracts from these will testify
to the Bishop's unwearying zeal.

Towards the close of 1840 he was able to report to the
S.P.G.:

I have now before me a list of very nearly forty places where
subscriptions have been raised, and either the church or the parson-
age has been begun or agreed upon. In some instances the one
or the other is complete. The number of additional clergy required
for these stations will be from sixteen to twenty. To all of them
I have either advanced .or promised contributions from the Society's
funds, and I can only hope that if we should appear to press
heavily upon its resources the imputation of extravagance will not
be attached to me, seeing that a very moderate degree of assistance
rendered to claims so numerous will .necessarily and very speedily
exhaust even the most liberal and abundant supply.

Early in the following year the Bishop made an im-
portant communication to the S.P.G. in reference to govern-
ment grants towards the support of clergy. He reports :

With reference to the correspondence between the Marquis of
Normanby and the Society (of which you did me the favour to
forward copies), wherein his lordship declined, in consideration of
the state of the funds of the colony, to sanction the nomination
of any additional number of clergymen, I am happy to inform you
that I have received a copy of a despatch from Lord John Russell
to Sir George Gipps, consenting to send out as many clergymen as
provision has already been made for in the colonial estimates. That
provision extended to twelve additional clergymen for the year 1839,
and for the year 1840 I believe (for I am unable at this moment
to refer to the estimate), the same, or very nearly the same, pro-
vision was made. The greater proportion of those numbers is there-

1 Church in the Colonies, Australia, pts i and xiv (London, 1846).

BISHOP BROUGHTON FROM A SKETCH BY BISHOP NIXON
From an engraving in the possession of Mr William Dixson.

JOURNEYINGS IN NEW SOUTH WALES (1840-5) 113

fore still eligible, as I am under an impression that very few have
been appointed beyond the number allowed for the year 1838. I
thankfully, indeed most thankfully, receive this concession on the
part of Her Majesty's Government, as it enables me to look for-
ward with expectation of providing for the many places now miser-
ably destitute.

But the good Bishop's gratitude is soon swallowed up in
depressing anxiety when he is in the midst of the wide
areas for which little or no spiritual provision had yet been
possible. He writes to the S.P.G. of

the deplorable state of the people along the course of the River
Hawkesbury as regards religion and education. . . , My difficulties,
indeed, with regard to that entire district have been incessant, and
are not yet at an end. The refusal of the Governor, Sir George
Gipps, to recognize (in connection with Government grants to meet
local subscriptions) as private contributions for the erection of
schools either the sums granted by the societies of England, or
provided by our own diocesan committee, by diminishing the pecuni-
ary resources on which I had calculated, has fatally retarded the
measures which during my visit in 1839 I felt were necessary for
the preservation of even the name and form of Christianity in
many parts of this district.

And the Bishop proceeds to make a clever indictment of
the official policy. He claims:

It^is not my disposition, I trust the Society will be assured, to
animadvert unbecomingly or unnecessarily on the conduct of the
ruling powers, but I must interrupt the course of my statement to
express my inability to comprehend how the Government of England
or the Government of this colony, having suffered such a state of
things to grow up through their fifty years' neglect to provide any
means whatever of religious instruction for these poor people, can
now reconcile it with any Christian principle to cast impediments
and discouragements in the way of those who desire only to combine
for the removal of such inveterate evils, rather than assist with
its _ own influence and resources, an attempt which even human
policy, putting Christian duty and charity out of the question, might
recommend as founded upon most certain grounds of temporal ex-
pediency.

It is satisfactory to record that the unsympathetic attitude
to the question of the government authorities was largely
modified by subsequent concessions, and that in the mean-
while the S.P.G. came to the rescue, its annual report for
1841 making the announcement in its reference to the Diocese

H4 WILLIAM GRANT BROUGHTON

of Australia of a fact that must have gladdened Broughton's
heart by relieving part of his incessant burden of anxiety:
"To provide for the more pressing wants of the Church
in this diocese, and to meet the difficulties arising from the
suspension of grants from the Colonial Treasury, the Society
have placed a further sum of 1000 at the disposal of the
Bishop, to be expended in the promotion of his general de-
signs in Australia. The amount of good already effected
under the direction of this indefatigable prelate may be
ascertained by a perusal of his letter to the secretaries of his
diocesan committee."

The middle of 1843 found the Bishop carrying on his
visitation of the Hunter River and Bathurst districts and
the contiguous areas, of which he wrote: "During my
present progress I have been in one county Durham in
the whole extent of which there is not a church, and but
one clergyman. In the adjoining county of Brisbane there
is one church and one clergyman. After that I shall pass
through three "entire counties in which there is neither
minister nor any ordinance of religion. And the five counties
included in this numeration contain a fourth part of the
area, of New South Wales, and from a sixteenth to an
eighteenth of the whole population."

It would be expected that in wandering over such wide
expanses of bush country, incidents, which if undramatic
were decidedly unpleasant, would be encountered, and
Broughton's letters, diaries, and reports show that he had
a fair share of such experiences. On one occasion he
arrived at a primitive sheep station where heavy rain was
falling and prevented the gathering of a congregation. The
Bishop's diary notes : "The rain continued during the night
and poured through the bark roof, raising apprehensions of
its coming upon the bed which our entertainers had very
kindly given up for our use, but fortunately we escaped."
Less than a fortnight later, the diary entry is: "Left Mr
Denison's at 10 a.m. In consequence of this late departure,

JOURNEYINGS IN NEW SOUTH WALES (1840-5) 115

compelled to remain all night at a place called Tongey/ a
sheep station belonging to Mr Fitzgerald, of Windsor. As
there, were many people about the place, assembled them
for evg. service and sermon. The poor people were very
civil and kind, giving us the best they had of everything.
Lay down for a few hours in my clothes."

Quite a graphic picture of the unexpected happenings
in bush travelling is conveyed in a letter to Mrs Broughton :

I hope you have not been expecting to hear from me sooner, or
are uneasy at not having heard, as it has not been in my power
to be near a post office on a post day. But though my journey has
been very tedious and fatiguing I have been quite safe and well.
On the day I left you, Mr Marsden drove me to his house at
South Creek, and my carriage went on to the inn at the ford,
where we slept when you and the children were with me. The
next morning Mr Marsden took me as far as "The Pilgrim,"
where we breakfasted, you will recollect, and here I overtook the
carriage. As there seemed to be a doubt whether our young horse
would stand the journey, I exchanged it with Mr Marsden for
one which looked so large and strong that he might draw the
carriage by himself. But there is no trusting to appearances; for
no sooner did we reach a sandy part of the road than the great
gentleman chose to stop; and so at every hill or piece of sand
we came to. In fact at last he grew so dull that we could make
no progress, except by applying to a driver on the road to lend
me his two bullocks to pull us up the hill ; and afterwards to a
carter who hooked on his front horse, and by great whipping and
urging we at last reached the weatherboard hut which you will no
doubt remember.

It is in point of comfort and cleanliness very much what it was
three years ago; but the night being rather cold, the inmates .of
the beds were not so active as we found them (!). Next day the
horses came again to a comfortable stand-still after about four
miles: and we were obliged to wait on the road until we sent for-
ward and procured another horse; and so in about twelve hours,
and after much exertion, we completed a journey of seven miles.

Next day with a borrowed horse we went twenty-two miles,
and on Friday, the officer commanding at the stockade lent me two
bullocks which dragged us slowly over the hills : and then with the
borrowed horse we went on to within eleven miles of Bathurst,
and were there compelled to stop for the night. This was very
provoking, as I knew the gentlemen of the parish were out wait-
ing to receive me, and it was raining fast. But nothing was to be
done except to await patiently until yesterday morning when by
setting out at seven I was able to reach Mr Kearn's at breakfast
time. At eleven o'clock we went to the church, which I con-

n6 WILLIAM GRANT BROUGHTON

secrated, with the churchyard : and as the news of my arrival quickly
spread there was a very good congregation who were, I under-
stand, much pleased and impressed with the ceremony which none
of them had ever before witnessed. (

From Bathurst the Bishop started on his return to Sydney,
by a route which enabled him to visit several centres not
in the track of his outward journey. In all, the tour
covered noo miles, and for most of it he travelled alone,
excepting when kindly volunteers went with him over the
roughest stretches of country. The element of personal
peril, too, from bushrangers was not altogether absent, and
on one occasion when a couple of these lawless men had
been in the locality, the residents insisted upon the Bishop
being accompanied by a mounted constable until it was
considered that the danger zone had been passed.

The 1845 visitation 2 covered much of the central area
of New South Wales. The country was suffering severely
from drought that lasted over two years, and which affected
disastrously the. Church's work, as well as the material in-
terests of the colony. But Edward Coleridge, on his own
initiative, made a spirited appeal in England which yielded
approximately 4000 and supplied Broughton with the
means for meeting many of the financial liabilities as they
matured, besides helping to carry on current expenditure.
By the middle of January he was well launched on his
country visitorial engagements, the I5th finding him at
Camden, the headquarters of the Macarthur estate, which
already possessed what the Bishop described in his diary
as "a large, substantial, and really handsome church, built
in a correct style of Decorated architecture with a lofty
tower and spire, and even in its unfinished state forming
a most striking feature in the landscape." The founder of
the estate, 'Mr John Macarthur, had died, and will always
be remembered as a pioneer in the establishing in Australia
of the wool industry tb^t haf since made the continent

3 Church in the Colonies. Australia, part iii.

JOURNEYINGS IN NEW SOUTH WALES (1840-5) 117

famous. Mrs Macarthur, however, still lived, in a vigorous
old age, after fifty years' residence in the colony as mistress
of Camden.

A few days later, on the confines of the now popular
tourist resort, Blackheath, in the Blue Mountains, one of
the few remaining stockades still in use was visited, there
being some seventy convicts employed in making the road
over the mountain range. The Bishop conducted a service
at the stockade and preached to the prisoners on the morn-
ing after he reached Blackheath. When it is remembered
that transportation had only ceased, after being in operation
for half a century, six years before, the rapidity with which
the signs of the penal occupation of the colony had disap-
peared is noted by Broughton as quite remarkable. It may
here be said that while the Bishop had always shown a com-
passionate interest in the prisoner element in the population
of New South Wales, yet he had ever been a vigorous
advocate of the abolition of transportation as soon as it
came within the possibilities of practical politics. As chair-
man of the committee of the Legislative Council on Immi-
gration, he had been brought into close contact with
the subject, and the voluminous printed report, covering
fifty quarto pages, discloses by its dignified diction the
leading part Broughton took in its production.

The next historic spot at which the Bishop arrived was
"Duntroon," the country residence of Mr Robert Campbell,
the head of a notable Australian family of earnest and
munificent churchfolk. 3 George Campbell, a younger son
of the last Laird of Ashfield in Argyleshire, came from
Calcutta to Sydney in 1798, and is often spoken of as
"Sydney's first merchant." In a time of shortage, the
New South Wales Government commandeered one of
Campbell's vessels to bring food from Calcutta, but the ship
became a total wreck on the voyage, and the local Govern-

?F. w. Robinson, M.A., Ph.D., Canberra's First Hundred Years
(Sydney, 1924).

u8 WILLIAM GRANT BROUGHTON

ment gave Mr Campbell 5000 acres of land on Limestone
Plains, a rich district of virgin soil, as part compensation,
and Mr Campbell named the head station "Duntroon/' after
Duntroon Castle on Loch Crinan, the ancestral home of the
family.

The first Australian Military College grew up on this
site, and received the historic name, "Duntroon," which
therefore will always have a place in Australian history.
When the college was transferred to Sydney a few years
ago, "Duntroon" developed into what has been described
as "the most English looking suburb of Canberra." And
overlooking the village from an adjacent hillside is the grave
of General Bridges (the first commandant of "Duntroon"),
who fell while commanding the Australian Division after
the Gallipoli landing.

From the widespreading acres of the estate the native
appellation was retained, variously written as "Canbury,"
or "Canberry," or "Canberra," the last-named being
officially fixed upon in connexion with the establishing of
the Federal Capital of Australia, and its pronunciation
settled at two, not three, syllables. The aboriginal signi-
fication of the name is said to have meant "plenty grass,"
indicating good feeding-grounds for the native game, and
so a favoured spot for finding native food.

Together with his handsome country home, Mr Robert
Campbell built in the township that had grown up on "Can-
berry Plains" a church, at his own cost save for the Govern-
ment grant in aid, of which Broughton wrote in his diary
after inspecting it shortly before its consecration : "a hand-
some and massive stone church, fitted up internally with
all things orderly and becoming, and which is prepared for
consecration on my return." The Bishop records that on
Saturday, 8 March 1845, ^ e consecrated Christ Church,
Queanbeyan, and on the following Monday St John Bap-
tist's, "Canberry Plains," the text of the consecration sermon
being Haggai i, 13-14. Dr Robinson, in his monograph on

JOURNEYINGS IN NEW SOUTH WALES (1840-5) 119

"Canberra," emphasizes that the church and its school bulk
largely in the early history 'of the little township that has
now grown into the capital of Australia, and adds that this
is "quite appropriate, as there never has been an Australian
town so strictly associated with the Church, as the district
formerly known as Limestone Plains." And Sir Littleton
Groom, formerly Speaker of the House of Representatives,
in the Australian Commonwealth, in his foreword to Dr
Robinson's book writes: "The pioneers were not forgetful
of the part that religion must play in the development of
the highest type of Australian citizenship."

The Bishop gave Easter Day to Camden, and in the week
following got back to Sydney, where several important en-
gagements awaited him, including the consecration of the
churches of St John Baptist, Ashfield, and St Stephen's,
Camperdown (now Newtown), long ago grown into popu-
lous centres extending to Sydney. He devotes much space
to the consecration on 10 September of Christ Church, in
the parish of St Lawrence, Sydney. Twenty-six clergy
attended, and the Bishop makes very cordial reference to
the dignified character of the building and its appointments.
He speaks warmly of the devotion of the rector, Rev. W.
H. Walsh, and his patient pursuance of the building of the
church despite many and prolonged hindrances, chiefly
financial. In the consecration sermon the Bishop said: "I
do indeed exult in the belief that so far as any work has
ever been begun and continued under a pure disposition to
do all to the glory of God, under an unselfish spirit of
anxiety that whatever was done might in some degree be
fitted to promote His honour, and to testify that the affec-
tions and anxieties of the people of this land were not
wholly devoted to worldly things, this holy edifice in which
we have now for the first time celebrated His praise, may
be appealed to as an evidence of that spirit." The Bishop
adds : "I have heard objections stated to some of the arrange-
ments in the celebration of divine service as savouring of

120 WILLIAM GRANT BROUGHTON

novelty and innovation; but I am bound to say that there
is no contrariety in any part of the practices to the most
approved usages of the Church of England with which I
have been familiar from my earliest years; and everything
is marked by such a degree of order and solemnity that I
could wish the observances of this church to be taken, if
it were possible, as a model for imitation by every church in
my diocese." It is indeed meet that in Christ Church,
Sydney, which gave such happiness to Broughton on the
occasion of its consecration, there is now a replica of his
tomb in Canterbury Cathedral.

The Bishop was soon afield once more after he had
fulfilled his Sydney appointments, and by October was at
Armidale, where his experiences are worth recording when
it is remembered that it is now quite a large city, the centre
of the New England district of New South Wales, the seat
of a bishopric, and widely considered as a fitting capital
if and when the subdivisions of the mother colony take place.
Broughton had been travelling alone a good deal since
leaving Sydney, but the Commissioner of the New England
District met him and took him as his guest in Armidale.
He notes that

the land around is fertile and well watered, and the country, though
wholly in a state of nature, has nothing rude or desolate in its
appearance. The settlement consists of twelve or fourteen scattered
cottages, principally composed of timber and roofs of bark. Among
them is a reasonably convenient inn, more substantially built; and a
large store is in course of erection; and there is also a court
house. ... To the judgment which should form its calculations
upon the ground of what was immediately and visibly before it,
very few encouraging expectations would present themselves. To
find myself thus absolutely alone in the wilderness, with no other
errand or design but that of attempting to fulfil God's injunction
to His Church, "Feed thou thy people with thy rod, the flock of
thine heritage which dwell solitarily in the wood," was enough to
overwhelm me, it might be imagined, with dejection and trembling.
But I know not how it came to pass, my mind felt elastic and
confiding in viewing the prospect before me; conscious that I was
doing the best in my power, however trifling that might be, for
the welfare of these people; and entertaining the firmest assurance

JOURNEYINGS IN NEW SOUTH WALES (1840-5) 121

that God would not suffer any work to fall to the ground which
was undertaken and to be continued in Him. My determination was
taken to persevere.

The Bishop gave two Sundays and the intervening week
to the New England district, and on the second Sunday at
a service in the Armidale court house a congregation of
seventy-five assembled, and the Bishop celebrated a marriage
just before it; after the second lesson baptized several in-
fants, "the mothers duly returning thanks after childbirth" ;
and before the sermon confirmed five candidates. He
records : "The service therefore was long, but none present
appeared to relax in their attention. To any seriously think-
ing person the occasion must have been gratifying. I
acknowledge it was supremely so to me."

The Bishop was able to arrange for steps towards the
building in Armidale of a church, for which he (as he
often did) prepared a sketch plan, and decided should be
dedicated to St Peter, which is the dedication of the present
Armidale Cathedral, and in the Lent following his visitation
of the district a recently ordained deacon, Mr John
Tingcomb, was placed at Armidale.

During his November journeyings the Bishop was able
to stop at the station of Mr William Boydell (his son-in-
law), on the Albyn River, taking part in the completion
of a small church (which he had designed), and duly con-
secrated at St Mary's-on- Albyn, with its adjacent burial
ground. The Bishop notes in his diary: "I have seldom
experienced more satisfaction than in providing this little
sanctuary in which my descendants might practise that form
of worship, in reverence, for which they have been brought
up." By the middle of December the devoted Bishop returned
to his home. The diary closes with a summary which notes
that during 1845 the building of eighteen churches had been
begun, and twelve had been consecrated. Its conclusion is
such a revelation of humbleness of mind combined with
calm courage that it may well be quoted in closing a synopsis

122 WILLIAM GRANT BROUGHTON

of labours that show that the spirit of heroism definitely
formed part of Broughton's character. But it is equally cer-
tain that he would have been shocked rather than anything
else at the suggestion. This is the end of the 1845 diary:

The very nature of the occupations, the course of which, extending
over so many months, is here recorded, has rendered unavoidable a
more constant personal allusion than is agreeable to my disposition.
It is therefore not without reluctance that I again make mention
of myself. But it would be an act of ingratitude were I to close
this account without acknowledging the watchful care of that
Providence which has protected me during the course of these
travels, extending in one year over more than 3000 miles. It may
be recorded as a proof of such care, that throughout this entire
distance I experienced no alarm or danger, nor so much as the
apprehension of any: neither have I suffered, for a single instant,
pain or sickness. These are benefits which surely demand a return
of gratitude and acknowledgment; and may justify me in adopting
the Psalmist's language, "In the shadow of Thy wings will I
rejoice."

One other circumstance ought for the credit of the country to
be recorded. Although continually travelling through the most
lonely and unfrequented parts of it by day, and sleeping by
night in the remotest stations, exposed to every outrage had there
been the slightest disposition to commit acts of violence, being also
perfectly unprotected, except on two or three occasions for a very
short time by the attendance of a single mounted policeman, I never
met with the slightest molestation, threat, or rudeness ; but experi-
enced in all places, and on the part of all persons, and from the
highest to the lowest, the most perfect attention, courtesy, kind-
ness, hospitality, and respect. It is right that this should be
mentioned in order to correct any impression that may prevail as
to the general character of the people of this colony, my sincere
persuasion being that there can be no country in which an un-
protected solitary traveller could have spent so much time, and
passed over such an extended space, with a more perfect freedom
from annoyance or injury. Some weight is due to this testimony,
resting upon the experience of the sixteen years which I have now
completed here in journeyings often in the care of all the churches :
but, thanks be to God, without perils of any kind.

CHAPTER XI
TRAINING AND SUPPLY OF CLERGY

IT has already been recorded in an earlier chapter that after
Broughton, as archdeacon, had made his first visits to the
more settled districts, he declared his conviction that the
two outstanding needs of the Church in Australia were an
increase of clergy, and a system of public education based
upon religion. It was because he could neither persuade
the Home Government nor the local authorities to support
his appeal for practical action in furtherance of his proposals
that he went to England in 1834. As we have seen, he met
with little official sympathy. Undeterred, however, by this
discouragement, on returning to Sydney after his consec-
ration, he used the occasion of his report 1 to the
Secretary for the Colonies, of his cordial reception as
Bishop by the colonists, for resuming his insistence upon
the importance of his clerical staff being increased.

"On my arrival here," he wrote, on 18 June 1836, "I
received immediate applications for the services of additional
clergymen in all those districts wherein, during my residence
in England, I had the honour to represent the necessity
of their being stationed. The disappointment of the people
arising from my present inability to supply their wants has
not prevented them from testifying their strong regard for
the Church by the presentation of various addresses ex-
pressive of their anxious desire that its ordinances should
be extended and its .establishment in the colony strengthened."

1 Return of Correspondence, etc. on Religion and Education in Aus-
tralia presented to House of Commons, on motion of Mr Gladstone,
11 March 1837 (pp. 4-78).

124 WILLIAM GRANT BROUGHTON

But he failed to meet with any immediate practical
response, and so he turned to the S.P.G., from whence action
came without delay. The Society issued the following cir-
cular letter, dated 8 May 1837, in which it included the
Bishop's statement of his case, and announced what it
proposed at once to do:

The Society for the Propagation of the Gospel in Foreign Parts
has received a pressing application from the Bishop of Australia
to assist in engaging and sending out clergymen to N.S.W.
The wants and peculiar -circumstances of the Colony are thus
described by His Lordship in a letter dated Sydney, i4th October,
1836: "The question upon which I have most urgent occasion to
write to you is that of providing us with additional clergymen. Our
obtaining, or not obtaining, them is a matter as it were of life
and death. The Government requires from the inhabitants a
contribution of at least 300 towards the erection of a church, and
will then appoint a clergyman with a stipend (not exceeding 200
per annum) proportionate to the number of the congregation. The
above condition has been, or is being, complied with in twenty-
one places, and there is an opportunity for settling nine additional
clergymen with average incomes of 150 per annum, a house, some
land, and in most cases some small advantages from fees, etc.
I cannot but hope that among the numbers of highly qualified
young men who are every year coming from the Universities, not
knowing how or where to obtain a title for Orders and almost
hopeless of obtaining a maintenance in the Church at Home, there
must be some to whom even the modicum here presented would not
be despicable; some to whom even the enterprise itself may not be
unacceptable; some who by settling down here early in life and
prudently availing themselves of the resources which the country
affords, might enjoy competency in the married state which they
could not at home, and might find easy and favourable oppor-
tunities for educating their children, and establishing them in the
world. I make it an object of earnest entreaty that you will, if
ycu can, let these particulars be known at Oxford and Cambridge,
and at Durham. I am oppressed almost beyond endurance by the
variety of the duties, and extent of difficulties, with which I have-
almost single-handed to contend. But I do not despair, knowing
that we have the best of causes, and trusting that God will not
forsake it, but 'will send forth labourers into His harvest,' where
they are so much needed." _In consequence of this representation,
the Society has resolved to invite application from clergymen, and
candidates for Orders, desirous of proceeding to N.S.W.,
and to make some addition to the stipend mentioned by the Bishop
of Australia. The average salary secured to each clergyman by
the local legislature being 150 a year, together with a grant pf
150 from the Colonial Office for passage money and outfit, a further

TRAINING AND SUPPLY OF CLERGY 125

salary of 50 a year, together with a like grant of 150 to defray
the cost of settling in a new country, will be paid by the Society.
It has been assured that these allowances will enable clergymen to
maintain themselves and their families in respectability and comfort.
And it trusts that persons will be found who are ready to discharge
the duties of the Christian ministry in a land where the very
existence of religion appears to depend upon the measures which
may be adopted at the present crisis.

But the most inapplicable charge that could rightly be
brought against Broughton would be that he was an oppor-
tunist. On the contrary, the fact looms large, as his epis-
copal career is considered, that on all the main lines of his
administration he ever thought of the future even more
than the then present work of the Church in Australia.
Hence, in connexion with the matter of the supply of clergy
he soon saw that it would be impossible, if not also undesir-
able, to look for a continuance in days to come of the liberal
help that was given him by the S.P.C.K., the S.P.G., and
private English benefactors, both in men and money. So
he is found a year or two after his appeals to the Home
Government and the S.P.G. making a further suggestion,
that the theological dons of Oxford, Cambridge and Dur-
ham, together with the heads of the leading British grammar
schools, should be urged to seek in their work for religiously
minded young men before whom might be placed detailed
information as to the Australian Church, in the hope that
some of them might be led to offer for service in her min-
istry. He wrote urgently to Coleridge, Watson, and others
asking for the consideration of this scheme, but apparently
it never led to any substantial consequences. When Bishop
Selwyn first visited Sydney in 1842, en route to New Zea-
land, after his consecration in the preceding year, he spent
some days with Bishop Broughton, who wrote a long letter
to Coleridge detailing some of the important subjects which
the two Bishops discussed, and of these it is said of the
supply of clergy : "It is this question which above all others
has come home to the hearts of both of us. ... The con-
clusion at which we arrived was in favour of erecting, under

126 WILLIAM GRANT BROUGHTON

the immediate eye of each, a school of divinity in which
promising young men, from 18 to 23, might be trained in
the knowledge of the duties of their profession, as well as
initiated into the practical discharge of them. The Bishop
of New Zealand has already certain funds and resources
applicable to that object."

Although this plan, by contemplating local candidates,
introduced a new element into the consideration of ordin-
ands. Bishop Broughton still hoped that his original idea
would not be overlooked of getting some of the scholars
who had completed their course at the English grammar
schools to offer to take the course at the Sydney theological
college and then be ordained ; but, as before, this plan appears
to have failed to commend itself in England. It is much
to be regretted that this was so, for the idea seems full
of possibilities, both ecclesiastical and national. Is it too
late for some Australian bishop once more to approach the
authorities in higher education in the Homeland in the
matter ?

So in due course the nucleus of a divinity school was
instituted at Sydney in the parsonage then at the corner of
King and Macquarie streets and occupied by the Rev. C.
Kemp, curate of St James's. Canon Allwood, incumbent
of the parish, was principal of the school, and had the help
of some of the Sydney clergy in the tuition, in which the
Bishop also took part. Eight students were enrolled, and
one of these, bearing the honoured name of Hassall, has
published 2 some details of the inner working of the in-
stitution, which about two years after it had been started
was moved to quite a fine house, with extensive grounds
"Lyndhurst," on the Glebe suburb, as it then was, over-
looking Johnson's Bay.

Mr Hassall writes :

We had a very happy and enjoyable time there, though we worked
hard, too, at old Pearson, Paley, and Burnett, the Greek Testament

* Colonial Church Chronicle, vol. iii, p. 238.

TRAINING AND SUPPLY OF CLERGY 127

and other studies. Once a week we each took a sermon of our
own composition to Bishop Broughton at Darlinghurst. He would
look them over by the following week, make his comments on them
then, and give us two hours' profitable instruction on various subjects.
A good dinner followed, in the pleasant company of Mrs Broughton
and her two daughters. Afterwards the Bishop sent us home in
his carriage. Though so many years have passed, and I have met
so many estimable people, I still have the idea that Bishop
Broughton, Canon Allwood, and the Rev. Robert Forrest (first head-
master of The King's School, Parramatta) were the best men I
have ever known.

This is an appropriate place for inserting, as at least of
historic interest, the Bishop's syllabus for the examination
of ordination candidates, which appears among the earliest
records in Sydney Diocesan Registry. 3

Order appointed by the Lord Bishop for the examination of can-
didates for Holy Orders in the Diocese of Australia

1. To compose a sermon upon a given text, without assistance
except from a Bible and concordance in the case of deacons,
and of a Bible only in the case of priests.

2. An examination, exegetical and critical, of portions of the
Gospels and Acts of the Apostles in the original in the
case of deacons, with the addition of the Epistles in the
case of priests.

3. A paper of miscellaneous questions, to which answers in
writing will be required concerning the evidence of the
Christian religion and its advantages and necessity.

4. A similar paper concerning the grounds of the Protestant
Faith. _

5. A similar paper of questions relating to the doctrines con-
tained in the Articles, Homilies, and Liturgy of the Church
of England, with proofs of their Scriptural foundation.

6. A similar paper concerning ministerial duty and authority.

7. Miscellaneous questions upon Church history especially dur-
ing the first three centuries of the Christian era; and upon
Biblical criticism.

8. .Miscellaneous questions concerning the nature of objections
most commonly urged by unbelievers against the Divine auth-
ority of the Scriptures and the sufficiency of Revelation;
with satisfactory solutions.

The examinations will be continued during five days and the
average duration will be four hours each day.

No textbooks are prescribed, so apparently the examina-
tions were based upon the lectures given to the students.

8 Acts and Proceedings of the Bishop of Australia, No . i. (Diocesan
Registry, Sydney).

128 WILLIAM GRANT BROUGHTON

With the removal to "Lyndhurst," the scope of the
divinity school was enlarged by the admission of pupils
other than those reading for ordination. The modest school
was advanced by the Bishop, at a function at which the
Governor was present, to the more imposing name of "St
James's College/' becoming practically a grammar school,
and public subscriptions were asked for its support. 4

The proposal in Australasia, adopted after consultation
by Bishops Broughton and Selwyn (but probably specially
urged by the latter, who had some funds available for the
purpose) for diocesan theological colleges seems to have
turned Edward Coleridge's mind back to Broughton's first
idea of a central institution in England to help all the
missionary dioceses. He wrote in 1843 to Broughton: "I
determined on issuing proposals for the foundation of one
great Missionary College, at Oxford or elsewhere, for all
the Colonies. ... In a few days came a most hearty letter
from the Archbishop . . . with the one exception of a doubt
as to Oxford as a site. I aim at 50,000, as a beginning,
to be raised in two years. Meanwhile I beg you to re-
member me in your daily prayers."

Then came the veritable spiritual romance of the founding
of St Augustine's College, Canterbury. 5 The story is well
known. That noble layman, Robert Brett, of Stoke New-
ington, when paying a visit to Canterbury in September
1843, went over tne desolate area of the one-time famous
monastery, and, as he wrote in a letter to the English Church-
man, was "disgusted and horrified at the scene of sordid,
revolting profanity and desecration which presented itself."
An aged townsman with whom Mr Brett got into conversa-
tion told him: "The Canterbury place is going to be sold;
it's always changing, for God Almighty don't seem to prosper
anybody who has it." Another notable layman, Mr Beres-
ford Hope, next came into the story. After having seen

* Colonial Church Chronicle, vol. ill, p. 238.

5 Hev. G. F. Maclear, D.D., St Augustine's, Canterbury (London,
1888).

TRAINING AND SUPPLY OF CLERGY 129

the letter in the English Churchman, he went to pay a
promised visit to Canterbury. While there he saw the ruins
of the Abbey and heard of its then soon being offered for
sale. Upon returning to London he arranged to purchase
the property, but special statutory power had to be obtained
before the Government could complete the contract. Edward
Coleridge had learnt of the transaction, and with char-
acteristic enthusiasm conceived the purpose of trying to
secure the fulfilment of Bishop Broughton's great idea of
a central theological college in England for training clergy
for the colonial dioceses. He had previously been working
steadily to advance the Bishop's project by collecting large
funds for what obviously would be a big undertaking. When
he came to know of Mr Beresford Hope's romantic pur-
chase he quickly wrote to ask the purchaser whether the
property, to quote from a speech at a great function after
St Augustine's College had been established, "was for him."
Ultimately, he not only achieved his object, but steps were
soon taken for providing funds for rebuilding, upon the
plans of 'Mr Butterfield, the ancient monastery of St Peter,
St Paul and St Augustine and devoting it, as Mr Beresford
aptly pointed out, "to the same missionary objects for which
it was founded." And so on St Peter's Day, 1848, with
reverent pomp and in the presence of a brilliant assem-
blage of bishops, clergy, and laity, the restored abbey was
consecrated, and St Augustine's College, Canterbury, entered
upon its great career as a training school for the ministry
in missionary dioceses.

It can well be understood how deeply moved Bishop
Broughton was by all these happenings. When Coleridge
notified him of the inauguration of the great scheme the
Bishop replied: "I had no sleep last night thinking of the
news, and you will find some reason for thinking that I
dream of it by day. Indeed, I hope it makes me thankful
as well as thoughtful."

The London Guardian of 30 September 1850, reports that

K

130 WILLIAM GRANT BROUGHTON

the first student of St Augustine's to be certified as having
passed the three years' course at the college was Mr Charles
John Gillett. He had been given a letter of commendation
to Bishop Broughton of Sydney. At a service in the college
chapel on 31 August the warden read the letter, and in his
sermon referred to the significance of the occasion.

In connexion with higher education, theological and
other, it seems desirable to make some reference to the
attitude which Broughton took, as the official head of the
Church of England, towards the University of Sydney,
established in 1852. In the preliminary public discus-
sions upon the subject it was well understood that
the Bishop adhered to the principle which he had
always regarded as essential, that all true education must
be associated with a clear recognition of revealed religion as
its foundation; and this for him meant the acceptance of
historic Christianity. When the parliamentary select com-
mittee reported to the Legislative Council, it outlined a
purely secular constitution and provided that the visitor,
the governing body, and all the professors should be lay-
men, and that the University should seek for power to grant
degrees in all subjects "excepting theology or divinity,"
Subsequently it was decided that four members of the Senate
might be representative ministers of religion. The Governor
invited Bishop Broughton to be one of these, the others
being the Roman Catholic Archbishop, the Presbyterian
Moderator, and the chairman of the Wesleyan Methodists.
But in loyalty to his well-known views upon education, the
Bishop felt bound to refuse the invitation.

Soon after ^Broughton's death, under the leadership of
Bishop Tyrrell, of Newcastle, the system of denominational
colleges affiliated with the University was introduced at
Sydney, and has extended to Melbourne, Adelaide, Perth,
Tasmania, and Queensland. In later years efforts were made
to get the Australian universities to establish faculties which
should conduct examinations for degrees in theology but

TRAINING AND SUPPLY OF CLERGY 131

without giving tuition. The subject was brought before the
Anglican General Synod, which decided that the proposal
was impracticable. At a later synod a resolution was passed
appointing a committee to consider the subject and consult
the other churches. The attitude of the universities has
become more sympathetic. At both Sydney and Tasmania
the Senates have supported the suggestion, and the former
has quite recently asked the premier of the State to act
upon a resolution affirmed by the heads of various theological
'colleges urging that the local parliament should agree to
the introduction of faculties to govern the granting, upon
examination only, of degrees in theology by the university.
The premier promised to arrange for the matter to be
brought before a representative committee of the several
Churches.

While dealing with movements for the supply and train-
ing of clergy, mention should be made of the successful
efforts of Edward Coleridge to provide a theological library
for Sydney, so that the clergy might have opportunities for
post-ordination study and material for fitting them to fulfil
the teaching office of the ministry. He personally invited
the universities and the leading publishers to make gifts of
books, and met with much encouragement. He writes to
the Bishop: "Glorious results in Oxford. . . . Am now
proceeding to attack London and Cambridge." He sent off
six large cases containing 500 volumes to be delivered free
of expense at Sydney. Later on, he reported a large con-
signment of "The Anglo-Catholic Library" publications, and
adds: "They are given nominally by the publication com-
mittee but really by that man of men, Dr Pusey. A box is
also getting ready for you, New Zealand, and Tasmania, at
Rivington's. He has given seventy volumes to each of the
three colonies. I really cannot tell how many chests have
been sent, or how many volumes."

In a many-paged letter the Bishop warmly thanks his
friend for this new contribution towards the well-being of

132 WILLIAM GRANT BROUGHTON

the Australian Church, and then opens out into larger
questions.

. . . Among the efforts which you have made I can account
none more well timed or more important to the improvement of
the present and future generations here than the supply of books
for which we are indebted chiefly to your energy and prevailing
influence. On my return from the visitation at Hunter's River at
the end of February, having been there engaged during two
months, in laborious journeys by land and in dirty steamers by sea,
I found the last chest (as I presume) waiting my arrival. It
contained the books from Oxford; most truly valuable and im-
portant. ... I am having a catalogue prepared, which when
printed, I shall have great pleasure in forwarding to you. Com-
pared with even a good private library, our collection sinks into
insignificance. Yet I cannot help reflecting with some pride that
previously we had nothing like it or approaching to it here. We
are in danger of being a colonia indocta, but any man who shall
make himself master of the contents even of the books we can
now produce, will not be contemptible either as a scholar or a
divine. I think Origen is the only one of the great Fathers that
we have not. The only person beside yourself to whom I have
written to express thanks is Dr Pusey. I felt an invincible dis-
position to do so; and, having this plea for introducing myself, I
availed myself of it to go on to bespeak his attention to the probable
condition of the reformed Church not in this colony only but
throughout- this entire hemisphere.

This continent of New Holland must become, and speedily too,
the seat of great empires ; and around it lie the multitude of the
isles like satellites attendant. Politically and religiously they will
derive their condition and principles from us. Now look at the
probability of what is to ensue, according to the arrangements and
provisions hitherto made. Episcopacy herie rests upon my single
person. The sphere was too vast ab initio for any one man to
occupy : and is yet further extended by the addition of New Zealand.
I am now within a few days of the age of fifty-two, so that even
if my life be spared, I cannot reasonably calculate on being
equal for more than eight or ten years longer to the wearing mode
of life in which I am now involved. With me I am almost persuaded
would end the whole concern of this Government in the maintenance
of a bishop, and what is then to ensue? I have put these con-
siderations before Dr Pusey, as I offer them to you, not imagining,
as I tell him, that any individual can at once arrest the evils which
I foresee and dread ; but if the question be presented in a proper
light to men of reflecting minds, some resource may present itself
to them before it is all too late.

. . . My maxim is by all means to strengthen the Church of
England _in this quarter : and this cannot be effectually done except
by enabling her to expand, wherever she goes, her proper system
of polity: her orders of bishops, priests, and deacons. As to the

TRAINING AND SUPPLY OF CLERGY 133

latter two, I presume we need not despair of finding means for
their support, though upon a humble scale, and the question as
to the bishops must be met boldly in the best way that circumstances
will admit. I can from experience say that the occupation is not
a gainful one, according to the present system. But if it be
found really impossible to obtain the means of providing for them
incomes to maintain them as heretofore in the foremost rank of
society, we must be content, as colonial bishops, to take a lower
room in civil life and be satisfied with maintenance in a decent
mediocrity of circumstances. But be this as it may, I am con-
vinced that bishops we must have in increased numbers ere long;
or the fabric of the Church cannot for a continuance be held
together. I hope that you and Dr Pusey and others of a right
way of thinking may be able to talk over this subject occasionally:
and although I see no immediate prospect of anything being done,
it will be a great consolation to think that the subject is fairly
within the knowledge and under the consideration of the right
persons. . . .

CHAPTER XII
THE CARE OF ALL THE CHURCHES

IF the long journeyings throughout New South Wales must
have made a severe strain upon the good Bishop's physical
vigour, probably the mental and spiritual strain imposed by
the oversight of his huge diocese was at least an equally
heavy burden, especially to a man of Broughton's tempera-
ment. No one can follow the incidents of his life without
being impressed by the witness they bear to the immense
sense of responsibility which was ever with him. It does not
appear that he had any hobby or was much attracted by the
social side of life. Without doubt he would have lightened
his load if he had recognized the positive value of these
lighter sides of human existence, nor need his work have
been done less effectively. Yet it is most impressive to
think of this devout, cultivated English gentleman, who had
by his scholarship made his mark as a curate, becoming so
immersed in the problems of laying the foundation of the
Church of England under the Southern Cross that
he absolutely found no time for anything beyond his one
great task and duties associated with it. But it is delightful
to know that Broughton got a full meed of happiness out
of his home life with his wife and their two daughters.
Despite a continuously heavy correspondence he made time
on his many travels to write charmingly affectionate letters
to Mrs Broughton. In one of these he reminds her of their
first meeting when he went up, a boy of nine years, to the
King's School, Canterbury, was entered at the house of

THE CARE OF ALL THE CHURCHES 135

the second master, the Rev. John Francis, and first saw one
of his daughters, Sarah Francis, a juvenile in a pinafore,
who twenty years later became his wife. The couple had
an ideal married life of twenty years and Broughton's letters
disclose them as sweethearts to the end. 1 He was profoundly
touched by the cheerful courage and devotion shown by
Mrs Broughton when they were together in England in 1835
and it was finally decided that her husband ought to become
the first Bishop of Australia.

So the Bishop as he journeyed over the vast areas of
Australia must have been comforted by thoughts of the
affectionate welcome that was always awaiting him at his
home in Sydney, though such reflections must often have
made the sense of solitude more acute. And the corres-
pondence with his friends in England reveals that the strain
of the lonely bush travelling was increased by the oppor-
tunities which it supplied for anxious thought upon the
apparent hopelessness of one bishop fulfilling with anything
approaching effectiveness his episcopal office over all Aus-
tralia, and also for a time, New Zealand. This to a deeply
spiritual nature like Broughton's cannot but have added to
his weight of cares to an extent difficult to be realized by
those of later generations. But though it was impossible for
Broughton to give personal supervision to much of his huge
diocese he yet kept in touch by reports and correspondence
with the several settlements, and so entered into their diffi-
culties and sent them his always wise counsel. Yet the wide
distances and only occasional facilities even for postal com-
munication gave opportunities for the growth of local
irregularities in church administration that caused the Bishop
a good deal of trouble.

A very serious position arose at headquarters in Sydney
which may be referred to now, because it also directly
affected the whole diocese. The Bishop's unquestionably

fSee ante Chapter VI.

136 WILLIAM GRANT BROUGHTON

autocratic administration, 2 it will have been seen, made him
distinctly unpopular with the civil authorities of the colony,
and was openly challenged as being designed to make the
episcopal head of the Church the governing factor in all
matters in which her essential policy was concerned. His
statesmanlike mind foresaw that finally the local government
authorities, in their desire to make pro rata its contributions
to the different denominations must, under a democratic
constitution, dethrone the Anglican Church from the pre-
eminent position originally assigned to it. And so in his
correspondence with his English counsellors he faced the
prospect of a system mainly of voluntary financial support
of the Church by her people. The Bishop, as usual, con-
sulted his trusted adviser, Mr Joshua Watson, and an ex-
tract from one of his letters may be given to show his own
attitude, and also again to record his unfailing gratitude to
the S.P.C.K. and the S.P.G. for their continuous backing
of his work that can never be overlooked in any review of
the noble service rendered by the mother Church of Eng-
land as the Empire developed, but which practically receives
scant recognition from her daughter Churches to-day.
Broughton pleads with his ever sympathetic friend:

... Do not let us fade from your recollection, I intreat
you, for indeed we have a difficult part assigned to us, and though
we appear now at the bottom of the roll, yet I am persuaded we
are laying the groundwork for a building of God which hereafter
will attract no limited portion of attention; and our successors
will form the advance guard, in this quarter, against a very furious
assault from Papal and anti-Christian powers. My anxiety is still,
while it is day, to provide some kind of defence and shelter for
them that they may not come to such a contest quite naked and
defenceless, and without any ground to stand on which they can
surely call their own. You have received, I trust, and if so you
have read with pleasure I am sure, the statement which was issued
detailing the beginning and progress of our S.P.C.K. and S.P.G.
diocesan committee of the two Societies. That was a very en-
couraging and gratifying document to every lover of the Church
of England (qf whom we have many here) and we are now en-
gaged in printing our first annual report which continues, confirms,

3 See ante Chapters VIII and X.

THE CARE OF ALL THE CHURCHES 137

and even extends, the promises of encouragement held out to us
at our first incorporation. As soon as possible we shall be anxious
to have the pleasure of forwarding copies to our friends at home.
You may be assured that there is only one sentiment of gratitude
and respect for the societies which have so befriended us, and whose
merits and claims upon the goodwill of every churchman are now
beginning only to be known in this distant hemisphere. I have no
doubt that district committees will gradually spread into every
parish in the Colony; and will form admirable and effective agents
for collecting the necessary funds for keeping our churches in
repair, the expense of which the Government has transferred from
itself to the people. In fact, as we are even now very much under
the "Voluntary System," and, unless a total change of measures
shall ensue, must in a few years be wholly so, I am anxious to
make my machinery as perfect as I can for introducing under
another name the English parochial system. A "parson" of the
parish, or a "corporation" of any kind, will not be heard of here:
and therefore I have been driven to employ the best substitutes in
my power to obtain the thing aimed at as nearly as may be practical
without giving rise to jealousies on the part of those who could
negative the whole scheme if they should suspect what my object
is. To be sure our Bill has not yet passed the Council; but from
all that has yet been said I am greatly in hopes it will be allowed
to do so. If I should be able to send it to you in its present
shape I hope you will give credit for my ingenuity in enabling my
Trustees to hold property, and to have a perpetual succession, with-
out becoming a Corporation: and in giving the clergyman a secure
right of possession of the church and parsonage while the property
in them is vested in others. However, I will not anticipate too
much lest my budding projects should be cut off by an unexpected
blast from some unfriendly quarter and never reach maturity. . . .

The Bishop's Bill, generally known as The Church of
England Temporalities Act, 1837 (8 Wm. iv. c. 5), passed
the Legislative Council. 3 It recites an act of the preceding
year introduced by the Government to govern the adminis-
tration of all the religious bodies working in the colony and
receiving grants in aid. It enacted, inter alia, that when 300
had been privately subscribed towards the building of a
church and parsonage the Governor might add a like sum.
The trustees of the property and two churchwardens would
be elected by the "subscribers" to the church fund. The
Bishop's Act vested this right of election in the whole con-

8 Historical Records of Australia. Series I, vol. xix, pp. 774, 776.
Also Archbishop Lowther Clarke, Constitutional Church Government
in the Dominions, pp. 80, 87.

138 WILLIAM GRANT BROUGHTON

gregation, and also added a clause providing that no clergy-
man should officiate without a licence from the Bishop, and
should not occupy the parsonage after such licence had been,
upon sufficient cause shown, withdrawn, cancelled, or re-
voked by the Bishop. But the opposition of those in the
colony at variance with the Bishop's policy of strengthening
the position of the Church of England independently of any
others of the religious bodies continued, and probably was
revived two years later when Edward Coleridge, in 1839,
sent Broughton over 3000 of further subscriptions from
England. The Bishop, overjoyed at this noble contribution
to his finances, promptly outlined to the enthusiastic collector
of it a scheme for using the money in buying and stocking
lands, from which profits might be expected that would
provide at least a foundation for an endowment fund to-
wards the incomes of the parochial clergy, who would
thereby be partly independent of the "Voluntary System"
which Broughton so seriously distrusted. But Coleridge
gave no encouragement to this proposal, and he succeeded
in dissuading the Bishop from it.

It can scarcely be doubted that the fact of such a large
amount of money being received from England, and the
proposal of the Bishop for its investment, became known,
at any rate in church and government circles, and would
have been interpreted as an additional indication that he was
continuing the endeavour to make the Church as far as
possible free from the necessity for state aid. Some years
later an attempt was made by his opponents to restrict the
Bishop's episcopal power by conferring upon the clergy
a life tenancy in church and parsonage buildings irrespec-
tive of the restrictions imposed by the Bishop's licence. Of
course there were no legal incumbents or parishes in those
days (though the terms are often loosely used), the Bishop
being the administrative ecclesiastical authority, and from
him the clergy received their licences as chaplains, which
they held unless withdrawn by the Bishop upon cause shown.

THE CARE OF ALL THE CHURCHES 139

Mr Robert Lowe, the Sydney barrister who afterwards rose
to su'ch fame in English politics, was the most able and per-
sistent of the antagonists to Broughton's administration, and
it was he who, in 1846, tried to limit its power by giving
legal rights to the clergy over the property they used, apart
from the conditions of the episcopal licence. Writing to Ed-
ward Coleridge on 3 October 1846, the Bishop says:

Our most mischievous legislator, Mr Lowe (formerly Magd. Coll.
Oxford), gave notice of a Bill to confer a freehold in their benefices
on clergymen of the C. of Eng. It was introduced, read a first
time, and fixed for a second reading on the 22nd of last month. A
few days only could be had for preparation: I scarcely knew what
to determine on. But the Bill was an atrocious attempt to oust
the Bishop of all control and to confer it on the lay-trustees of
each church. It was generated out of hatred to the Church
universally, and partly to me personally. Therefore, oppose it I
was determined I would; and, as the only resource, made application
to be heard against it at the bar of the Council, which was granted.
That it was an unseemly position for me to be placed in I was very
sensible, and should I break down why then actum est. I went
therefore knowing and feeling all the risk, but God, I trust, gave
me support and I spoke for nearly two hours without embarass-
ment, and with so much effect as totally to defeat the measure. The
mover did not rally the Council at all, and there was a long inter-
val before any one could be found to second him; and finally the
Bill was "cast to the moles and to the bats" so we are safe for
the present. ...

It will be noticed that this was the second time that
Broughton had pleaded successfully before the Legislative
Council in support of church principles. As has already
been explained 4 he was, as archdeacon, by royal warrant a
member of the Council, but by official inadvertence the right
had not been renewed when he became a bishop. But the
Colonial Government's amended public education proposals
were not submitted to the Council until 1839 after the ad-
mission had been rectified and so he then spoke from his
seat as a councillor. But some years before he asked to be
heard "at the bar of the House" in opposition to Lowe's
bill, he had resigned from the Council.

See Chapter X.

140 WILLIAM GRANT BROUGHTON

A case of discipline of a more definitely spiritual char-
acter, and directly infringing episcopal (prerogative, had
arisen in Tasmania in 1841. Broughton epitomized the facts
in a letter to Joshua Watson on 27 November of that year :

You will have heard before this time of the death of Archdeacon
Hutchins. In consequence of this vacancy, Sir John Franklin, acting
under the impression that he was empowered so to do by the letters
patent of the (Tasmanian) archdeaconry, issued on the 3rd of
June two commissions nominating a clergyman to perform the duties
of archdeacon during his (Sir John's) pleasure, and to be the com-
missary for the Bishop within the same archdeaconry, and subject
to the Bishop "during His Majesty's pleasure" which, as Sir John
is acting executive officer on the spot, means of course his own.
I demurred to the propriety of these measures, made without refer-
ence to me, and I held doubtful whether even letters patent from
the Crown could authorize a layman to appoint that the duties of an
archdeacon shall be performed by a person who is not an
archdeacon in as full and ample a manner as the same
may be performed according to ecclesiastical laws, by any
archdeacon within the realm of England. Also by foisting in
the phrase "during my pleasure," which words are not in the
King's letters patent, I thought Sir John had exceeded his Com-
mission, or encroached upon the Royal Prerogative, and that there-
fore the appointment was upon this ground invalid. But in order to
shew, while I maintained my own rights, that I was desirous in
all points of consulting as far as was in my power the wishes
of the Lieut-Governor, I forwarded two commissions regularly made
out under my seal, nominating the same clergyman to exercise
spiritual jurisdiction in my stead during the vacancy, and to be my
commissary within the archdeaconry. Sir John, however, was
advised to make no surrender, and accordingly sent back my com-
missions to the Registrar, and determines to stand upon his own.
I have, therefore, declined and refused to receive or acknowledge his
nominee as invested with any right of spiritual jurisdiction, or in the
capacity of my commissary, and have written to the Secretary of
State explaining my reasons, legal and ecclesiastical, for declining
to admit Sir John's nomination, and desiring that a remedy may
be applied to meet this and all future cases of the kind. I have com-
municated the same, as in duty bound, to the Archbishop of Canter-
bury and to my worthy friend Archdeacon Todd. My wish is to
enable you to judge how far it will be expedient that measures
should be taken in England to maintain my objections. To me
they appear important to the whole colonial Church. ... As you
will perceive, I have told Lord John Russell (or his successor) that
according to the present^ arrangement the Pope actually exercises,
and is permitted to exercise, in my diocese an extent of jurisdiction
and control which is at the same time denied to me. What I have
mentioned to the Archbishop as my wish is that in future letters

THE CARE OF ALL THE CHURCHES 141

patent founding or conferring archdeaconries, the right of deter-
mining and appointing the person who shall exercise spiritual juris-
diction during a vacancy shall be vested in the bishop, and not in
the officer administering the government. . . .

The important principle involved in these Tasmanian cases
again came into prominence in the same diocese, and in a
graver form, a few years after the appointment
of the first bishop, Dr Nixon. Unquestionably the eccle-
siastical and the political elements in early Australian
history were usually in opposition because the church
authorities, at any rate during Broughton's regime, con-
tinuously claimed the traditional independence of the
spirituality, while the civil government, both in England
and the colony, persisted in regarding the administra-
tion of religion as a department of a quasi-military system.
Bishop Nixon, as a rigid churchman, willingly co-operated
in the policy of his episcopal brother at Sydney, and, it may
easily be understood, thereby soon brought himself into con-
flict with the Tasmanian local political authorities. Within
a year of his consecration as bishop, Broughton had occasion
to assert his inherent spiritual authority by placing before
the Secretary of State for the Colonies a protest against
Sir John Franklin's having assumed the right, without
having reference to the Bishop, to cite before himself and
the Legislative Council two Tasmanian clergy, one of whom
accused the other of having altered an educational return
after it had been completed and signed for transmission to
the Government. Broughton intervened, and in the course
of a lengthy correspondence, 5 submitted before the Secre-
tary of State the Bishop's right under the licence issued to
the clergy by their diocesan to exercise discipline over them.
In a very long letter to the Secretary of State, the Bishop
wrote :

Every clergyman of the Church of England, allow me most respect-
fully to urge, is liable to a jurisdiction which has full power and

8 Report to House of Commons Ecclesiastical Jurisdiction in Aus-
tralian Colonies (25 March 1850), pt. ii., pp. 17-26.

142 WILLIAM GRANT BROUGHTON

authority to visit him for any offences he may commit in his ecclesias-
tical capacity, and it is so universally acknowledged as to amount
to an axiom of law that a British subject carries with him to all
parts of the dominions of England the same constitutional rights
which were ensured to him on his native soil subject only to such
modification and abridgement as the conditions of the society to
which he transfers himself may render absolutely unavoidable. I
trust that it will be in my power to satisfy your lordship that with
respect to the Bright of the clergy to be judged for ecclesiastical
offences by their proper ecclesiastical superiors there is nothing so
peculiar in the situation of the Church of England in this diocese
as to render such abridgement necessary.

Lord Glenelg replied that the clergy, like any other mem-
bers of the community, were responsible for offences against
the law of the State. Ultimately the Bishop's claim to be
consulted was recognized.

But the Home Government, through the Secretary of
State decided, soon after Dr Nixon became the first Bishop
of Tasmania, to secure ecclesiastical authority in Tasmania
by instituting a system which invested 6 (obviously with the
intention of handicapping the powers and authority of the
Bishop), the Lieutenant-Governor, without officially con-
sulting* the Legislative Council and without any reference to
the Bishop but with the san'ction of the English authori-
ties, with power to have a number of men who acted as
"religious instructors to the convicts" admitted to Holy
Orders and styled "Convict Chaplains/' working under a
clerical "Superintendent" described as "essentially a civil
officer." The Bishop had in some instances raised a few
of these men to the ministry, but under the new scheme his
concurrence was not necessary.

It is remarkable that Archdeacon Marriott, of Tasmania,
accepted this post of Superintendent, but the Bishop records
that he recognized the Archdeacon had done so believing
that thereby he was conserving the Bishop's authority. More
remarkable still is it that the Archbishop of Canterbury gave
his approval to this extraordinary innovation upon episcopal

9 Charge delivered to the Clergy of the Diocese of Tasmania at the
Primary Visitation on April 23rd, 18^6, by the Bishop. 2nd edition, pp.
42-52 (London, 1848).

THE CARE OF ALL THE CHURCHES 143

functions. "Most keenly," said Dr Nixon (Charge p.
"do I feel the responsibility that I take upon myself in ven-
turing to differ from the judgment of su'ch a man, and to
prefer my own opinion. . . . My simple answer is I dare
not do otherwise. The persuasion, too, is strong within me
that when His Grace's attention is turned to the real nature
of these concessions (which appear to me to have been made
without a due regard to the important principles involved
in them), he will not find reason to quarrel with my de-
cision/' Earlier in the Charge (p. 44) the Bishop had stated
the issue with dignity and courage : "It is distressing to me
to have even the appearance of captiously placing my-
self in unseemly opposition to the powers that be ; but if it
is required of me to ratify concessions which, however they
may be disguised, amount in my opinion to an actual sur-
render of the true interests and privileges of the Church,
sorrowfully but firmly I declare that those concessions will
never be confirmed by me let the consequences to myself
be what they may."

The jurisdiction of a bishop to exercise disciplinary
authority over his clergy was effectually settled less than
twenty years' afterwards, when the first Bishop of Adelaide
(Dr Short) founded in 1854 the first synod of a diocese
upon the consensual compact basis of bishop, clergy, and
laity which Gladstone had so strongly commended to the un-
established churches. 7 Under this synod constitution (which
he had framed after 'consultation in England with three
first-rank legal luminaries, of whom the most distinguished
was the Attorney-General for England, Sir R. Bethell, sub-
sequently Lord Chancellor Westbury), the three constituent
parties to the synodal contract accepted a system of govern-
ment for the diocese, which gave it a legal foundation. The
chief difficulty in its formation was concerned with the
question of property, and ultimately it was determined that

T F. T. Whitington, LL.B., Augustus Short, First Bishop of Adelaide,
pp. 143-54 (London, 1888).

144 WILLIAM GRANT BROUGHTON.

the clergy should hold their temporalities as tenants-at-will
of the Bishop, to facilitate dealing with disciplinary cases.
After the Bishop had resigned his see, in 1883, and re-
turned to London while the election of his successor was
under consideration, what seemed the autocratic authority
which the diocesan had over church property occupied by the
parish clergy met with some opposition, but in a reassuring
letter to the London Times Dr Short outlined the safeguards
provided for the clergy under the synodal constitution.

CHAPTER XIII

ST ANDREW'S CATHEDRAL: CHURCH PROPERTY AND

ENDOWMENTS

PERHAPS it may be necessary, to prevent a wrong impres-
sion of Bishop Broughton, to make it clear that he was by
no means simply an ecclesiastic and a theological contro-
versialist. He had a big constructive mind in dealing with
material things, and also more than a little of the artistic
temperament.

It is surprising, because not much public notice has been
'called to it, to find what a prominent part he took in pro-
viding Australia with its first cathedral. Apparently he had
a bent towards church architecture, for more than once
while on his journey ings he had quickened the wish among
the residents in some outlying bush centre to have a church
by drawing outline plans and making suggestions as to con-
struction for the building. In later days, in the church on
the estate of Mr William Boydell, his son-in-law, on the
River Albyn, he had a double reason for gratification 1 when
it was consecrated, because he had been its architect, and he
did a little manual work on the day before the ceremony
in helping to finish the path leading the the church.

When he came from England as archdeacon, Broughton
naturally gave his first attention to familiarizing himself
with the needs of his immediate surroundings in New South
Wales and of Tasmania, but he had also discussed the
somewhat precipitate action of Governor Macquarie in lay-

1 See Chapter XL

146 WILLIAM GRANT BROUGHTON

ing in George Street, Sydney, the foundation on 31 August
1819, as recorded in his diary, for a cathedral in a colony
not constituted a see until nearly twenty years later. The
Governor must indeed have had an eye to the future, for
the site (now in the centre of the city) was covered by its
native timber and a good walk from King Street, then the
southern boundary of anything like a considerable popula-
tion. Near at hand was the public cemetery, an unfenced
property, belonging to the Governor (never vested in the
Church, as is often erroneously stated) and upon which the
Town Half and municipal buildings now stand. But Gover-
nor Macquarie's foresight in the interests of the Church was
not permitted to bear immediate fruit. Within a few weeks
of the cathedral stone-laying there arrived from England J.
T. Bigge, the English barrister appointed to examine into the
somewhat disquieting accounts that were being circulated as
to the general position of the colony of New South Wales.
He was accompanied, as his secretary, it will be remembered,
by Thomas Hobbes Scott, an Oxford graduate, who a few
year later, having taken Holy Orders, was made the first
Archdeacon of New South Wales, a step in the ecclesiastical
organization of the Australian settlement recommended in
Bigge's report. 2 The superintendent of public buildings at
Sydney, Mr Greenway, had prepared plans, before the Gover-
nor's cathedral project took shape, for law courts to be built
in King Street on the site of the present St James's Church
and the foundation stone was laid by Governor Macquarie
on 7 October 1819, and in the presence of Commissioner
Bigge, who then had been only a fortnight in the colony. But
when the Commissioner found that a movement was on foot
to provide a church for the growing population in that
locality, he decided that a church on the law courts' site
would best supply all the church a'ccommodation required
for a considerable time, so the now famous St James's came

"Journal and Proceedings of the Australian Historical Society, vol.
i, pt v, p. 83.

CHURCH PROPERTY AND ENDOWMENTS 147

to be built. The Commissioner disallowed the cathedral pro-
posal, and the foundation-stone alone remained for some
eighteen years as the sole witness to the cathedral move-
ment. This proved fortunate, for when the alignment of the
Sydney streets came to be adjusted, it was found that the
cathedral stone would be in about the middle of George
Street where it remained until 1837, the year following
Bishop Broughton's consecration.

From the official early maps it is said to be. clear that
when Governor Macquarie decided upon the cathedral site
he intended the block of land to extend from George Street
to Kent Street. Even then, the area would .have been only
sufficient for a cathedral of moderate size, with but little
space for associated buildings and appropriate lawns. But
upon Sir Richard Bourke's succeeding to the governorship,
he took over (there were no title deeds) part of the Kent
Street cathedral frontage 3 to about the centre of the block
and sanctioned its sale, thereby destroying the possibility of
the first capital city and the mother See of Australia, as it
was then, being provided on its original site with a mother
church befitting- the prospective (and afterwards realized)
ecclesiastical traditions of Sydney as the seat of the Metro-
politan of New South Wales the first ecclesiastical pro-
vince formed in Australia. The official explanation said to
have been made at the time of the reduction by direction
of Sir Richard Bourke of the original area reserved for the
cathedral by Governor Lachlan Macquarie was that an ex-
tension would be made of Clarence Street past the cathe-
dral to Bathurst Street, which would allow of an additional
entrance and further add to the dignity of the cathedral by
giving it three street frontages. But the extension of
Clarence Street was not made.

When in 1834 Archdeacon Broughton, as he then was,

3 This area has recently (1936) been resumed by the State Govern-
ment and handed back to the Church for the purpose of extending
the present cathedral.

148 WILLIAM GRANT BROUGHTON

made his first visit to England, he could not have failed to
note tHat the reviving historic and devotional life of the
Church of England was showing signs of being reflected
both in structural restoration and internal appointments, in
many of the old churches, upon the lines designed by their
architects in the earlier centuries, while for new buildings the
previously prevailing Classic was giving way to the later
Gothic and the early Perpendicular styles. Doubtless all this
specially attracted him, because in Sydney the cathedral re-
mained to be built, and so he gathered much information and
carried back as bishop to his diocese some sketches and plans.
In 1837, the year following his return, the Governor, Sir
Richard Bourke, notified his intention to remove the cathe-
dral foundation-stone to a spot within the recently settled
alignment of George Street, and Broughton urged that an
altogether new design, following the lines of St Mary's,
Oxford, should be prepared, and a tower after the famous
one, which Broughton greatly admired, of Magdalen Col-
lege, Oxford, put at the west end. Governor Macquarie's
original foundation-stone was transferred to its new location
on 1 6 May 1837, and upon it was duly recorded a Latin
inscription (almost certainly composed by Broughton) of
its unique history. The work of building went on until 1839,
when the devastating drought of that year so paralysed the
resources of church people that sparse funds were contri-
buted to the cathedral, and at last building operations were
suspended at the end of 1842. But although this had to be
done, the Bishop seems to have kept the project before him,
for in 1844, in a correspondence with his friend Canon
Gilbert, of Grantham (Line.), in whom he had quickened
a deep interest in the Australian Church and to whom he
had sent an amended sketch plan of the cathedral, he says :
"You must not judge of the north porch from this view ; it is
not at all like it. The rest is accurate. If either of the
architectural societies you speak of would take the pains to
criticize and improve you may be sure I should be very

CHURCH PROPERTY AND ENDOWMENTS 149

thankful. I formed the design in 1837, when those societies
did not exist, and no person here has the slightest ability to
give me a hint or to suggest a correction. At that time I
was more proud of my production than I have been since,
or am now, subsequent study of church architecture having
revealed to me many mistakes and anachronisms." A ser-
mon preached some years later in Christ Church, Sydney,
on behalf of the cathedral fund, at any rate shows that
Broughton had the true ideals of a cathedral builder, and
of the object which a cathedral should achieve.

It is gratifying to witness the transfer of the fine conceptions of
immaterial thought to the substance of an earthly material: to
have the abstract ideas of beauty and proportion made visible to
the bodily sense, and to hail the triumph of art in the development,
step by step, of the many detached members which finally combine
to form the harmonious and well adjusted whole. But how much
deeper and more intense the gratification for those who can almost
overlook the outward form and substance in contemplation of the
ends to which they are designed to minister: who can see that the
expanse of space which can be measured is but a symbol of the
breadth of that "love which passeth knowledge" : who are able to
rise to the comprehension that our cares, and labour, and expense
are bestowed not for the sake of that building which is to be
brought into existence but for the sake of those eternally subsisting
truths which we humbly trust it will be instrumental in advancing.
This is the true aim of our labour upon this building that it may
collect and associate those who will stand hereafter as advocates for
the faith of the Gospel: that it may enable them, and others, to
consolidate the now too devious and unconnected aims in support
of "the truth as it is in Jesus," and render us more effective defenders
of that truth, strengthening among us that power of internal dis-
cipline in which we are now too sensibly defective. These are
among the important objects which they who can penetrate futurity
perceive that the cathedral institution may, under God's blessing, be
made effectual to accomplish

Actual work in 'continuance of the building of St An-
drew's was not resumed until after the forming of the
Church of England Lay Association, designed to help the
Bishop and the clergy in strengthening church finances. A
number of young men were members of it, and chiefly by
them an offer to help in raising money for the cathedral
building was made to the Bishop, who welcomed the pro-

150 WILLIAM GRANT BROUGHTON

posal and arranged a meeting at which the Lay Associa-
tion suggested that they should aim at providing an annual
contribution for cathedral purposes. In the first year of
their effort they raised 4000, and the prospect of strong
support justified a return to building operations in April
1846, with E. T. Blacket, who had recently come from Eng-
land, as architect in charge. But again the subscriptions
languished, partly owing to the forming of the parish of
Christ Church to the south of St Andrew's, the spiritual
needs of the surrounding district being thereby supplied.
And so, as sufficient money was not available for
going on with the permanent structure, it was de-
cided to put up a wooden pro-cathedral near to where
the deanery was built many years afterwards. This build-
ing the Bishop recognized as his cathedral, in place of St
James's, King Street, where the earlier official church func-
tions had been conducted, and it continued so to be used
until the consecration of St Andrew's Cathedral in 1868.
During this long interval but little progress was made
with the building, a contributing cause being a discussion
as to whether the proposed single tower at the west end
should be proceeded with, or whether for this should be
substituted the double towers befitting the cathedral of a
metropolitan see. The cramped site that Governor
Sir Richard Bourke had left for St Andrew's increased
the difficulty of the problem. While the matter was still
under debate Bishop Selwyn came on a visit from New Zea-
land, and his emphatic advocacy of the two towers was ac-
cepted as the final decision. The building was kept going
so far as the finances allowed, and it is of interest to note
that in 1849 tne Bishop of Calcutta, Dr Daniel Wilson,
who had been Broughton's diocesan until the founding of the
See of Australia, notified that he hoped to subscribe 100
to the Sydney Cathedral fund. In the letter he said: "My
health is naturally failing in my 72nd year, but I feel the
same lively interest in all the ten dio'ceses into which the see

CHURCH PROPERTY AND ENDOWMENTS 151

of Calcutta has been happily divided as I did when I was
nominally the Bishop of them all."

When in 1850, the six Australasian bishops met at Syd-
ney for conference as to the possibility of securing a measure
of self-government for the Church in their dioceses, they
visited Sydney Cathedral, of which the nave and aisles were
nearly completed, and the happy suggestion was made that as
there were six pillars in the nave, they should be associated
with the bishops by their names being severally carved upon
the pillars, and some years afterwards this was done. This
excellent example of helping to make history by using the
first Australian cathedral as a shrine for the commemora-
tion of those who, including bishops, clergy, and laity, did
pioneer service in planting the English Church in the mother
colony of Australia is worthy of being widely followed.
Among those so commemorated in St Andrew's are Richard
Johnson, first Australian chaplain; Samuel Marsden, his
successor; Thomas Hobbes Scott, first archdeacon; William
Grant Broughton, first Bishop of Australia; Ven. W. Cow-
per, D.D., only archdeacon appointed by Bishop Brough-
ton ; Mr James Norton, first Sydney dio'cesan registrar ; and
Mr Thomas Moore, first local munificent benefactor to Syd-
ney diocese.

Another serious hindrance crossed the path of the com-
pletion of the cathedral when, in 1851 the discovery of gold
in rich quantities in the interior of New South Wales soon
grew into a fever that disorganized all classes of the com-
munity and made building operations of any kind all but
impossible because of the fabulous prices to which materials
and wages soared, masons demanding 263. a day, and con-
tractors being at their wits' end to procure, and pay for,
materials. In the middle of the year it was decided to post-
pone much of the work that had been arranged for at the
cathedral, but after being resumed in sections in the suc-
cessive years it was considered ready for use some seven-
teen years later. But the western towers were not added

152 WILLIAM GRANT BROUGHTON

until 1874. Probably the small population of Sydney in the
times when its lines were being- laid down and the unattrac-
tive prospect of the 'colony may have limited the outlook
of those, both in Church and State, who were responsible
for erecting a cathedral on so limited a site, and accounts for
the total outlay being only 160,000. The inadequate area
of a century ago has now (1936), however, been enlarged
by resumptions made on behalf of the Church by the State
Government. It was to this action and to the sum of money
also promised that the present Archbishop of Sydney re-
ferred in his synod charge in October 1935.

"The Government is giving us," so the Archbishop said,
"20,000 a year for five years, the first instalment to be-
come payable on July 1st next, in settlement of all outstand-
ing claims in respect of resumptions of property and the
encroachment on the original grant of land. This settle-
ment of the Cathedral question has met with general appro-
val. It is of the utmost importance that the opportunity
presented by this additional land being handed back to
the Church should be taken advantage of to erect a Cathe-
dral and other necessary buildings which shall be really
worthy of a city of the size and importance of Sydney. The
proposal will include plans for a Cathedral enlarged to seat
between 2000 and 3000 persons, a Chapter House to seat
1200 persons, a greatly enlarged Church House, an adequate
choir school, and a residence for the Dean."

Scarcely second in importance to his duty in helping to
provide his diocese with a 'cathedral would Broughton have
reckoned his work as vice-president (the Governor being
ex o'fficio president) of the Church and School Corporation,
the body of local officials who became trustees in whom was
vested the administration of the one-seventh of the unoccu-
pied lands of New South Wales allotted by the English Gov-
ernment as an endowment for the promotion of religion and
education in the colony. It is not quite intelligible why the

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LETTER TO GOVERNOR BOURKE GIVING DETAILS OP THE SERVICE
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CATHEDRAL
From the original in the possession of Mr William Dixson.

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CHURCH PROPERTY AND ENDOWMENTS 153

Home authorities adopted this policy of a state endowment
of the Church of England, when it is remembered that it
had been introduced into Canada in 1791, 4 only thirty-five
years before the formation of the Australian Corporation,
and was already rousing the opposition of the other Cana-
dian religious bodies. Probably at headquarters in England
the official opinion was that as Canada was an English
possession she must be administered as far as possible in
accord with English ecclesiastical as well as civil law. But
the opposition in Canada to the state church system con-
tinued to increase in urgency till in 1854, in sympathy with
the trend towards local political self-government that had
grown in strength throughout the British colonies,
the Canadian provincial legislature decided to resume the
"Clergy Reserves" lands still unoccupied, which were sold
and the proceeds applied to unsectarian education.

It seems worth while to supplement and complete the
story of church endowment by lands in Australia after
Archdeacon Broughton's unsuccessful attempt in England
in 1834 to secure at least a postponement of the entire dis-
solution of the Church and School Corporation. Notice of
this had been given in 1829, in a dispatch dated 27 May,
the day before Broughton left to take up the work of his
archdeaconry, but he had not been notified of what was
being done, although for four months previously he had
been in frequent personal communication with the Home
authorities. But it was found that through some office
irregularity in London the instructions were invalid, and
afterwards no active steps were taken by the Home Govern-
ment until 1833, when the Corporation was legally dis-
solved, but not until 1838 were any of the lands advertised
for sale. And the Bishop then persuaded the Governor
to submit only a part of the estates to auction, as he pro-
posed to approach the English authorities to protect the

4 Archbishop Lowther Clarke, Constitutional Church Government in
the Dominions, pp. 78-80, 207-9.

154 WILLIAM GRANT BROUGHTON

equity rights of the Church under the original charter, which
provided that if the Corporation were dissolved, "all the
lands should revert to the Crown to be held and applied
and disposed of in such manner as to the Sovereign for
the time being should appear most conducive to the main-
tenance and promotion of religion and the education of
youth in the said Colony." From its founding in 1826 the
Sydney trustees had up to 1829 received grants of land
amounting to more than 435,000 a'cres, of which they had
sold or leased 16,000 acres, which produced a net income
of several thousands of pounds from rents, and the wool
and sheep and cattle for market, from the unleased land
which the trustees farmed themselves. But this revenue
could not be capitalized, as it was needed to support actual
church work; stipends of the clergy had been assisted;
churches and parsonages built ; and schoolhouses and school-
masters provided, The King's School, Parramatta, the first
institution for higher education in Australia, being the most
notable recipient of help given for educational uses.

The definite action by the local Government of announ-
cing its intention to sell some of the lands in 1838 was pro-
bably the fruit of a long dispatch by Governor Bourke in
1833 to the .Secretary of State in which he reiterated his
well-known views that the Corporation estates should be
made available for the religious and educational uses of all
the colonists. 5 But the dispatch remained unanswered for
two years, when a new Secretary of State replied, at con-
siderable length, notifying that the Ministry agreed in the
main with the proposals submitted to them. An ordinance
of the Legislative Council of New South Wales was passed,
removing the management of the temporal affairs, both of
the churches, and the schools, from the Archdeacon, the
Executive Government resuming the control of them, which

6 W. W. Burton, State of Religion and Education in New Bouth
Wales. Appendixes X and XI. Also pp. 38-40.

CHURCH PROPERTY AND ENDOWMENTS 155

they had exercised prior to the granting of the Church and
School Corporation.

In a letter to Joshua Watson in 1844, which discloses that
the formation of additional bishoprics in Australia (which
Bishop Broughton had often forecasted) was coming to be
regarded as ripe for consideration, the Bishop discussed the
income of the original bishopric, pointing out that it con-
tinued to consist of the 2000 per annum from the con-
solidated revenue of New South Wales fixed when the
archdeaconry had been established, and consequently that,
depending upon the vote of Parliament, there was no security
for it beyond the life of its then holder, the Bishop. Under
these circumstances, the Secretary of State had, to quote
the Bishop's letter, directed "that there should be annexed
to the See of Australia in perpetuity 40 acres of land ad-
joining Sydney," but upon condition that any rental derived
from it should be regarded as part of the episcopal income,
in diminution of his stipend of 2000 a year. The Bishop
urged that this reduction should not be insisted upon, but
that on the contrary he should receive an extra 40 per
annum in view of his intention to surrender "iooo a year"
to assist in constituting new bishoprics in Australia. He
might, he thought, get some help from the Colonial Bishop-
rics Fund for himself. With a rental of 300 a year for an
inadequate house, and continuous heavy outlay on long jour-
neys and other incidental expenditure, only about half his
present income remained to him. This episcopal glebe, the
Bishop recognized, in any event, could not produce any
appreciable revenue for him, but he described it to Joshua
Watson as "the most important property we possess," for it
gave a legal foundation for the endowment of the see. He
also discussed with the Governor the survey of the land for
leasehold purposes, and the extension of the length of
tenure. Broughton's foresight has been altogether endorsed
by the after-development of the episcopal, glebe, which now

156 WILLIAM GRANT BROUGHTON

provides the foundation for the local element in the income
of the See of Sydney.

It is suggestive to note that not only had Bishop Brough-
ton unusual business capacity, but also that his personal
influence seems, as such influence often does, to
have, at any rate in one remarkable instance, brought
large financial support to the Church. About twenty miles
from Sydney on the Liverpool Plains it was the Bishop's
custom when he visited the locality to receive the hospi-
tality of its principal resident, one Thomas Moore, who
may be well described as the first large benefactor to the
Australian Church. He was a man of humble origin, but
obviously of strong character, that led Governor Macquarie
to use him as the informal agent of the Government in
many directions. In return for this public service the Gov-
ernor advanced Moore's interests in several, ways, and at
length he became a man of much substance, and also had
won the respect of his neighbours, which his wife shared
with him. They were without children, but Mr Moore had a
stepson, born to the wife by a former marriage, and they
were able to secure service for him in the Royal Engineers,
where he attained to a captaincy. Reading between the
lines of the Bishop's letters to his English friends, it is
evident that the Moores had a strong regard for the Bishop,
and as loyal churchfolk, they were liberal supporters to
diocesan and parochial funds, and Moore had superintended
the building of the local church. The Bishop, in the course
of his English correspondence, more than once mentioned
that the owner of the property had confided to him that
he intended in his will to remember the Church, but the
Bishop added that he had impressed upon this godly layman
that a man's first duty in such matters was to help all his
natural relations whom he considered had any reasonable
claim. Upon the death of Captain White, the stepson,
and of Mrs Moore within a year afterwards, the way was
altogether open to Thomas Moore to carry out his pious

CHURCH PROPERTY AND ENDOWMENTS 157

intentions, but the Bishop preferred that his personal friend,
Judge Burton, formerly of the New South Wales Bench,
should conduct thie negotiations for the Church, rather
than that he should do so. The outcome was that, upon
Moore's death in 1841, property in lands and houses valued
at about 20,000 passed to the Church. The bequest pro-
vided that the principal residence on the estate and 2000
acres should be set apart as a residence for the occupant of
the See of Sydney, upon the expiry of the current lease.
When Judge Burton visited England, Joshua Watson and
he devised a scheme for buying the leasehold at once and
putting Bishop Broughton in possession, and they also ob-
tained from the S.P.G. a promise to finance a chaplain for
the Bishop, who would also be available for emergency
clerical duty, of which Broughton had himself to take the
greater part because all his staff were continuously occu-
pied. But as the purchase of the Liverpool leasehold would
have absorbed a goodly sum and the distance from Sydney
would seriously affect episcopal work at headquarters, and
as the proposed chaplain was mainly intended to lessen the
Bishop's office work, he firmly asked that the proposals
should not be pressed, and his good friends had to give
way.

On the Liverpool estate there was another house which
Mr Moore occupied towards the close of his life. This he
directed should be the site of "a college," to be endowed
with the testator's lands in and around the township of
Liverpool. Towards augmenting the stipends of the clergy
he allotted 4000 acres, and a Sydney property let at 420
a year was left to Sydney Cathedral. There was also a large
amount of money to be applied for the benefit of a number
of specified church purposes. 6 The trustees of the will de-
termined to apply the college bequest to the foundation
of a theological institution for the training of candidates for

"Report of Moore Theological College 1916, by Archdeacon D. J.
Davies, M-A. (Cantab.), the principal.

158 WILLIAM GRANT BROUGHTON

Holy Orders, and so Moore College came into existence.
But no actual steps were taken until after Bishop Barker
succeeded to the see, and gave much encouragement and
financial support to the project. Mr Moore's homestead,
"Moorebank," became the home of the principal of the
college, and many additional buildings were connected with
it. The chapel appropriately bears the name of Bishop
Broughton. Moore College was opened in 1856 and re-
mained at Liverpool for thirty-three years, 157 students
passing from it into the Ministry during that time, two
becoming bishops. In 1889 the college was transferred to a
site adjoining St Paul's College, University of Sydney. In
the ensuing quarter of a century 200 more clergy received
their training in the college, so that the total up to date
must be quite an imposing one.

Besides the godly layman, Thomas Moore, the name of
an English clergyman who, like Mr Moore, had associations
with Bishop Broughton, and showed the same pious muni-
ficence towards the Australian Church in the early days,
should be mentioned in recalling some of the sources of the
financial help given to the Church's foundation work in
pioneer times. Probably the existence of the Rev. Dr S. W.
Warneford is unknown but to a few Australians, though
a small Hobart street bears his name, and it is reasonable
to suggest that Bishop Broughton by his public acknowledg-
ments of the good clergyman's benefactions may have led
to this simple memorial of him. He was a Gloucester vicar
with apparently ample private means, and evidently looked
upon his wealth as a trust to be largely devoted to religious
uses. As a close friend of Joshua Watson he, like Brough-
ton, made that wise counsellor an adviser as to objects
worthy of his charity, and so he came to hear of the Bishop
of Australia and his far-extending diocese. Upon Mr
Watson's recommendation, the Bishop wrote in 1838 at
length to the Gloucester vicar, indicating some of the urgent
necessities of the Australian Church, and correspondence

CHURCH PROPERTY AND ENDOWMENTS 159

followed, but the two never met. When Judge Burton made
a trip to England two years after the Bishop's letter, Joshua
Watson brought Dr Warneford and him together, and the
Bishop's plans and difficulties were laid before the good
clergyman by his enthusiastic lay helper in Sydney. The
first financial fruit of the mutual conversations was 1000
given by the Doctor for general educational purposes in
Australia. Help followed towards the theological library,
for which Edward Coleridge and other English friends had
already gathered a goodly collection of books. And there
must have been other ways in which Dr Warneford sup-
ported Broughton, for it is recorded. 7 "He was a warm
admirer of Bishop Broughton's character, never mentioning
his name without some expression of esteem, and of this
esteem he afterwards gave sufficient proof by his bene-
factions to the see of Sydney."

7 Edward Churton, Memoir of Joshua Watson, vol. ii, p. 60.

CHAPTER XIV
SUBDIVISION OF THE SEE OF AUSTRALIA

FROM one with Broughton's firm hold upon the necessity for
apostolic order, as well as gospel teaching, in the
extension of Christianity, it was to be expected that he
would be often found in his private letters as well as in his
public utterances insisting that the provision of clergy to
minister in Australia must, as soon as practicable, be fol-
lowed by bishops to supply the Catholic ministerial organ-
ization in its completeness. But none would have under-
stood better than he that the slow progress of the settle-
ment of a free population upon the far-spreading lands, and
the expense of maintaining a bishop, with the incidentals of
his office, on a very moderate scale, were elements in the
problem that must always be carefully considered. The
financial aspect, the Bishop often urged, would not be serious
if civil governments accepted the upkeep of religion and
education as a first charge upon land revenues, and if pri-
vate holders of estates recognized that voluntary offerings
for the same purpose were due from them as a part of
their duty to God from income accruing from the products
of the soil. In his episcopal charge of 1841 he treated this
question at some length and with uncompromising plain
speaking. Yet despite all the difficulties, and the conscious-
ness that his counsel was regarded as "the voice of one
crying in the wilderness," the good Bishop sounded with
increasing urgency, as the years rolled on, his slogan "We
must have bishops."

ST ANDREW'S CATHEDRAL AS ORIGINALLY PLANNED

ST ANDREW'S CATHEDRAL AS ERECTED

SUBDIVISION OF THE SEE OF AUSTRALIA 161

The Colonial Bishoprics Fund must, by its sympathy
and support, have been his main earthly source of con-
solation in this sphere of his activities, and his persistent
appeal for the subdivision of his enormous diocese may
well be credited as at least partly the cause of the launching
of the fund, though the glory of getting it founded be-
longs to that earnest protagonist of the extension of the
Church of England throughout the British colonies in the
middle of the nineteenth century, Bishop C. J. Blomfield,
of London, ably seconded in the organization of details by
the enthusiastic secretary of the S.P.G., the Rev. Ernest
Hawkins. In his encouragement of the work of the
S.P.C.K. and the S.P.G., Bishop Blomfield, in concert with
Broughton's friends, Joshua Watson, Edward Coleridge,
and H. H. Norris, must have heard much of Australia and
its first bishop. 1 By his letter to the Archbishop of Can-
terbury (Howley) in 1840 the Bishop of London took the
lead in the movement for the development of the colonial
episcopate and laid down the fundamental principle which
should govern it. He wrote:

The difference between our past labours in the work of erecting
colonial churches and those which are now called for must be
this that whereas we formerly began by sending out a few in-
dividual missionaries to occupy detached and independent fields of
labour, unconnected with one another by their relation to a common
oversight in the execution of their task although deriving their
spiritual authority from a common origin, and then after an inter-
val of many years placing them under the guidance and control
of bishops, we should now, after having supplied the wants of those
older churches which are still destitute of the benefit of episcopal
government, take care to let every new colony enjoy that blessing
from the very first. Let every band of settlers which goes forth
from Christian England with authority to occupy a distinct territory
and to form a separate community take with it not only its civil
rulers and functionaries but also its bishop and clergy.

Shortly after the publication of this courageous letter the
Archbishop called a meeting of 'clergy and laity, and what

1 Rev. Ernest Hawkins, Hon Sec. Colonial Bishoprics Fund:
Documents relating to Additional Bishoprics in the Colonies (1841-
18&5), p. 12 f. (S.F.G., London).

M

162 WILLIAM GRANT BROUGHTON

may rightly be described as an amazing gathering, remem-
bering the dominant temper of the Church of England at
the time, took place in Willis's Rooms, London, which was
overcrowded by an assemblage of bishops, clergy, lawyers,
doctors, and business men. When a report of the proceed-
ings reached the Bishop of Australia he characterized it as
"a miracle," and, referring to Bishop Blomfield, added "and
will entitle his name to veneration in this hemisphere so
long as the sun and moon endureth." The munificent finan-
cial support it at once called forth may be taken as an in-
dex of the deep impression it had made. The S.P.C.K.
started the fund with a noble 'contribution of 10,000, and
the S.P.G. followed with 7500. The Church Missionary
Society guaranteed 600 a year, earmarked for New Zea-
land. The Archbishop of Canterbury and the Bishop of
London each subscribed 1000, and there was a long list of
other large contributors. The Archbishop of Canterbury, at
the suggestion of this meeting, then arranged for a gathering
of all the bishops at Lambeth Palace on the Tuesday in
Whitsun Week, 1841, and the whole episcopate agreed to
be appointed as trustees, while as treasurers to the proposed
fund, Mr Justice Coleridge and Messrs W. E. Gladstone,
J. G. Hubbard (who purchased the ruins of St Augustine's
Monastery at Canterbury and gave them as the site for St
Augustine's College) and W. H. Hale were secured. And
so the Colonial Bishoprics Fund was legally constituted, and
within twelve years endowed from the 140,000 received as
the result of the inaugural meeting in 1841. The original
capital of the fund had been supplemented by 33,000,
mainly provided by the noble generosity of Miss (afterwards
Baroness) Burdett Coutts for the endowment of the sees
of Capetown and Adelaide. And Bishop Broughton, who,
prior to the establishing of the fund, had offered to sur-
render half of his income of 2000 a year towards providing
bishops for Melbourne and Newcastle, New South Wales,
was allowed to contribute 500 per annum for that purpose.

SUBDIVISION OF THE SEE OF AUSTRALIA 163

In 1848, the year following the consecration of the four
colonial bishops in Westminster Abbey, the treasurer of the
Colonial Bishoprics Fund reported to its trustees, the Bench
of Bishops, that the great total of 173,00x3 had been all
allocated. The Archbishop of Canterbury (Sumner) con-
vened a public meeting in Willis's Rooms, 2 London, on
20 April 1849, to P ut before the Church the details of the
increase of the episcopate in the overseas colonies from the
ten sees of 1841 to the twenty-five of 1848, and also to ap-
peal for money to carry on further work. All but three,
Western Australia and Northern and Southern India, of
the centres first 'commended by the originators of the fund
as needing episcopal oversight, had already become sees.
Provision for Indian bishoprics would probably not be made
from the Colonial Bishoprics Fund. In other directions,
however, the demands upon it would inevitably grow.
The Rev. Ernest Hawkins (secretary of the fund),
in his address, made the impressive statement that
the number of clergy had increased within the areas of the
new sees, from 274 when the Colonial Bishoprics Fund was
founded, to 503 in the twelve years which had since elapsed.
The large number of emigrants into the British colonies,
he said, would also open up fields for more bishops, and
already in some of the more thickly settled colonies the
question was even now being raised of subdivision of the
original dioceses. It was estimated that 10,000 would be
needed for the endowment of each new see, and 5000 for
settlement of clergy in the new dioceses, with other inciden-
tal expenses. At the close of the meeting 4000 was sub-
scribed, including 500 from the Archbishop of Canter-
bury. The story of the Colonial Bishoprics Fund deserves
wide publicity, for it may well prove ah inspiration for
churchmen in every generation. And Australia has much
cause for thankfulness that the first Bishop of Australia
evidently took a prominent part in the launching and sup-

3 Colonial Church Chronicle, vol. vi, p. 438.

164 WILLIAM GRANT BROUGHTON

port of it. He had reported to the Archbishop and to his
English friends that the local Government of New South,.
Wales had decided to fix its financial grant in aid to re-
ligion and education, at a block sum for all the denominations
at 30,000, of which about 17,000 a year would be allotted
to the Church of England. It would therefore be desirable,
he urged, for the church authorities to settle their policy
for the subdivision of the See of Australia, so that the
17,000 could be at once equitably allocated in view of the
proposed new conditions.

At the request of the Archbishop, the Bishop supplied
Canterbury with a lengthy preliminary report of recom-
mendations as to how best to utilize the remarkable pro-
vision that had been made for extending the episcopate in
the huge Australian continent, suggesting that two more sees,
covering, as he said, "half a million square miles," should
be established, one including the seven northern 'counties
of New South Wales, with Newcastle as its 'centre, and
covering the Moreton Bay district, the Queensland of to-
day ; the other, with Melbourne as the see town, comprising
the whole of the Port Phillip district, now the State of Vic-
toria. To the Diocese of Australia would remain the twelve
counties of New South Wales after seven had been allotted
to Newcastle.

The delimitation of the three dioceses inevitably
gave rise to inquiries as to the best available men for
the new bishoprics, and this led to suggestions, in private
correspondence, that show what' significant 'consequences
might have happened if some of these suggestions had been
carried out. Broughton had submitted for the new See of
Melbourne the name of only one of the clergy then working
in Australia, in answer to an inquiry from the Archbishop,
the Rev. R. Allwood, a Cambridge man holding the incum-
bency of St James's, Sydney, and Bishop Broughton's valued
helper in the training of candidates for ordination. But
Mr Allwood pleaded weak health as an insuperable difficulty

H
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SUBDIVISION OF THE SEE OF AUSTRALIA 165

in the way of his acceptance. As the breach between Bishop
Nixon, of Tasmania, and Sir John Franklin, because the Gov-
ernor claimed the power of disciplining the clergy without
the concurrence of the Bishop, had resulted in strained
relations, Broughton next hinted in a letter to Edward
Coleridge that the Tasmanian bishop might be transferred
to Melbourne. This led to Coleridge's telling the Bishop
that his own name was being brought forward for Adelaide.
To this Broughton offered strong opposition because he re-
garded the proposal as a totally inadequate recognition of
Coleridge's great services to the Colonial Church. He wrote :

If you are to come to a colonial bishopric the only station worthy
of you will be India or here (Sydney). I say here because from
the continual augmentation of Australian sees, which has not yet
reached its limit, and from the step recently taken at Rome of
creating an archbishopric, it is plain that we must shortly have also
a metropolitan in these parts, and that may indeed be a station suited
for you. Were it proposed to me, it would be, speaking with full
sincerity, the most painful offer ever made to man. I could not
resolve to take it, if for no other reason, yet for the Apostle's "his
bodily presence is weak, and his speech contemptible." Indeed
I do not mean by any false assumption of modesty to undervalue
the services which in fourteen years' hard work I have been mar-
vellously enabled to render here, but I do seriously think and say
that when the course of events leads on to the necessity of a higher
and more conspicuous dignity, it ought to be committed not to me
but to a younger man, and a more personable man. I have carried
things perhaps to the point which my qualifications were best suited
for, and there may be a fresh impulse necessary which a successor
would communicate with more effect. There is Moore's College to
bring to maturity, in connection with the King's _ School at Parra-
matta and the Grammar School at Sydney which are to be its
feeders; there is the Cathedral to complete; and there are half a
dozen other undertakings plainly marked out to immortalise the
doer of them. Without retracting therefore my caution as to your
relinquishing your present post, I do say that if you are to enter
upon any colonial bishopric, your proper post will be that of
Metropolitan of Australia, and though I am prepared to go on with
it so long as Providence appoints me to the task, I should never-
theless very willingly surrender the charge into your hands. New
Zealand would fall of course under the jurisdiction. I did once,
slightly refer to the subject in writing to the Bishop of
London, and you are quite at liberty, if the project should be can-
vassed, to lay all that I have now said, and to dispose of me as you
think best. You will ask me what do I myself propose to do? I

166 WILLIAM GRANT BROUGHTON

reply that if my two dear children were moderately provided for
(which would not be difficult) I have, no anxiety about myself. About
400 a year, with the use of books, would give me all that I want,
or my wife would want, for we are well matched in moderation
of desires. But that which has fixed itself strongly in my thoughts
is the design, which I wrote to you about last year, of having an
institution in England for the preparation of candidates for Orders
in the Colonies, beyond what the Universities may supply. The want
of qualified clergymen is a serious calamity here and everywhere.
If any such institution could be drawn together, and your able
relative Bishop Coleridge would not undertake the guidance, I think
that as an unworthy substitute I might do good, and that would be
the way in which if I were to leave my present charge it would
be my desire to be employed. At any rate, do not go to South
Australia. There is no opening there worthy of you. Here you
would have a hard battle to fight, but upon a stage where you
may prove your qualities to the full. Indeed I know no grander
destiny, nor one which would call forth more extended powers
whether of mind or body. I do unfeignedly say that it is beyond
mine or very soon will be, for at fifty-five, which I am very nearly,
it is not natural that a man should be fitted for the endurance of
continually increasing cares and duties, which in a new and growing
world like this must necessarily be expected. I assure you in all
this I am perfectly serious, although I would not say it to any-
body but you. But if events work in the course I have supposed,
and you have the inclination to encourage them in so working to-
wards the consummation now mentioned, you have my full permission
to act as the advantage of the Church may seem to you to require.
If in twelve months you were to send me word that such an arrange-
ment was so far settled as to leave no doubt of its being carried
into effect I should very speedily avail myself of the leave of
absence which you would procure and send me, and should lay my
hands on you as my successor with gratitude and a safe conscience,
because it is obvious that you would be equal to the burden. But
notwithstanding all this, my dear Coleridge, when South Australia
is offered to you, as you say it probably will be, let me entreat
you to ponder well, to consult your own conscience, and the
judgment of your friends, before you agree to accept it. My
hesitation on your behalf, I repeat, is founded on the question which
I cannot but entertain, whether you are not in your present station
forwarding the cause of the colonial churches as effectively as you
could do if you were to undertake the oversight of any one of
them in particular, even of this which stands at the head of this
hemisphere. . . .

The unveiling of his soul to which Broughton shows he
was moved by the discussion about the new bishops throws
a beauteous light upon the depth of the spiritual nature of
this usually reserved and austere man, with its striking

SUBDIVISION OF THE SEE OF AUSTRALIA 167

admixture of personal humility and yet glorious readiness
to respond to the call of duty. An earlier instance of the
manifestation of this occurred in the first years of his Aus-
tralian life. On the death of Bishop James, of Calcutta,
who was Broughton's diocesan, attention was turned to the
Archdeacon of New South Wales as a possible successor.
When Broughton heard of this from his English friends
he wrote with pathetic earnestness, disclaiming his fitness
for such an important post, and beseeching that his name
should not be brought forward, but he added that if the sug-
gestion were made to him by the authorities of the Church
he must consider whether it was not a rightful appeal to his
duty. There is no further reference to the matter in his
correspondence.

It may be concluded that Broughton was strongly in-
fluenced in not pursuing the intimation he gave to Edward
Coleridge that, if he could hope that the Eton master would
succeed him in the See of Sydney, he would be quite ready
to return to some such post as the wardenship of St Augus-
tine's College, Canterbury, by a charming letter from Mr
Justice Coleridge. The letter also deals, as a matter of
news, with the sturdy Tractarian lawyer's view of the im-
pending secession of Newman, and the attitude in general
of the English bishops towards the Tractarian Movement.
The Judge writes:

Edward offers to inclose a note from me to you, and I venture
on the liberty of writing a few lines. I am sure you must be aware
of the deep interest with which I watch your proceedings, and how
entirely I sympathize with you in the disheartening difficulties with
which you have to contend. Our consolation here is that it has
fallen on such as you are to encounter them, and we cannot
entertain a doubt that you are strengthened and supplied, and will be,
from above, in proportion as your difficulties grow upon you. With
these feelings I assure you that it would dismay me much, if you
were to "look backward." I am far from holding upon this point
extreme doctrines, and I think that a bishop even had in many
cases better not die in harness the public good, and a reasonable
consideration for his own most precious interests may make a
case for his retreat. But this time is not yet come for you, so far
as we can judge by what you do and I cannot help thinking that to

1 68 WILLIAM GRANT BROUGHTON

retreat just when the conflict is becoming most warm and the oppon-
ent most powerful and active, would be very prejudicial to the
cause. Excuse me, too, for thinking that though we here cannot
judge so well on many parts of the question as you there especially
in a matter so much dependent on yourself yet, on the other hand,
you may be under feelings and temptations which may sometimes
unfavourably affect your own judgment on the matter. Will you
excuse my freedom in saying all this, and set it down only to
the sincere and strong desire I have to retain your services for
the diocese?

You will be glad to glean from anyone intelligence as to the
Church here especially in the conflict which divides her. The papers
will inform you, and (may be) magnify, the importance of the in-
opportune discussions which have lately taken place, and Newman's
resignation of his living. The former are capable of satisfactory
explanation, I mean as regards Newman; but the latter is not so
easily disposed of, and will give a strong colour to what has been
said, and whatever may occur. I regret it exceedingly unless he
feels that he cannot conscientiously exercise the priestr ir office in our
communion (which as yet, I am told, he disclaims) no vexation, I
think, or misunderstanding should have driven him to this step. If
he says, "I wish to show that you will force such men as me out
of your communion," in the hopes thereby to arrest the course of
his opponents, he should consider also how much the very step he
has taken is likely to urge them on in their course. The man who
drives a dog mad is only the more convinced that the dog was mad
when he began to drive him. I own I am strongly led to think
that there is a good deal of this same driving in the proceedings
of our Spiritual Fathers. The truth is, I fear, that the Church was
brought to this crisis when the studies of Churchmen had little
prepared them to deal with it.

I remain, my Lord, with the greatest respect, and the most sincere
regard,

Your faithful well-wisher,
J. T. COLERIDGE.

The selection of the first bishops for Melbourne, Adelaide,
and Newcastle, with the Rev. Robert Gray, vicar of Stock-
ton-on-Tees, who became the courageous upholder of the
Church's doctrine as Bishop of Capetown, was officially
completed early in 1846; and some extracts from the his-
toric documents, and brief personal notes concerning the
Australian bishops-elect, is all that can, for want of space,
be given as introductory to a short account of the consecra-
tion in Westminster Abbey on St Peter's Day, 1847 which
is often spoken of as "the birthday of the Colonial Church."

SUBDIVISION OF THE SEE OF AUSTRALIA 169

A full report of this epoch-making ceremony, -which may
rightly be so regarded in relation to the planting of trite
Church of England in the British Empire, will be found
in the Colonial Church Chronicle, 3 a monthly magazine es-
tablished to further the expansion of the Church in the
British Dominions, and ably conducted by an honorary
literary staff for twenty-seven years, the profits being given
to the Colonial Bishoprics Fund.

On 25 February the Rev. Ernest Hawkins, as honorary
secretary of the Colonial Bishoprics Fund, wrote to W. E.
Gladstone, Under Secretary of State for the Colonies:

SIR,

With reference to the letter of His Grace the Archbishop of Can-
terbury to Lord Stanley, dated 2ist July, 1845, I am directed to
inform you that the Bishop of Australia, with a view to the imme-
diate subdivision of his diocese, has consented to transfer 600 a year
of his episcopal income for the endowment of a bishopric at Port
Phillip, without any other stipulation than that of the annexation of
the forty acres of land in the neighbourhood of Sydney to the
Bishopric of Australia.

The committee for the erection and endowment of bishoprics in
the colonies have on their part, in addition to the grant of 1200
for the purchase of an episcopal residence at Melbourne (as noti-
fied in the letter to Lord Stanley) agreed to allow a sum of 500
for a purchase of land for the endowment.

Under these circumstances, I am to express the earnest hope of
the committee that Her Majesty's Government will be pleased to
take immediate measures . for the erection of Melbourne into a
bishop's see. Should you, as empowered by the Act of 5 and 6 Vic.
c 76 schedule C, think fit to order a perpetual appropriation of the
2000 the income received by the present Bishop to the support
of the Episcopate in Australia, permanent provision will be made
for the two bishoprics.

On 20 March following, Mr Hawkins writes to Mr Glad-
stone :

The Colonial Bishoprics Committee having learned from His Grace
the Archbishop of Canterbury that the Government was prepared to
sanction the appropriation of the annual sum of 500 to each of
two new bishoprics to be erected within the present Diocese of
Australia, provided that two-thirds of that amount were furnished
from other sources, have directed me to inform you that they will

' See vol. i, pp. 41-60.

170 WILLIAM GRANT BROUGHTON

guarantee out of the monies at their disposal the proportion of
income required by the Government for the endowment of the two
sees namely 333/6/8 per annum for each. This income they pro-
pose to secure by investment in land in the Colony of New South
Wales, and I have only to express an earnest hope on the part of
the Colonial Bishoprics Committee that Her Majesty's consent may
be obtained with the least possible delay for a measure which Cannot
fail to strengthen and consolidate the Church of England in that
portion of Her Majesty's Dominions.

Eight days later the Archbishop of Canterbury (Dr How-
ley) writes to Gladstone:

I have read with the greatest attention the draft of a despatch which
it is your intention to address to Governor Sir Charles FitzRoy con-
taining instructions with respect to the division of the see of Aus-
tralia into three sees, and to the means of providing competent
incomes for the bishops of these sees respectively. The plan as
drawn out in this despatch appears to me to be admirably calculated
to effect an object indispensable to the due administration of eccle-
siastical government and consequently to the advancement of pure
religion and morals in that most important and extensive colony.

The terms in which you speak of the Bishop of Australia's pro-
posal, on which this arrangement is founded, are particularly gratify-
ing to me. The disregard of personal interests, and zeal for the
interests of our holy religion, manifested on his lordship's part can-
not be too highly estimated. From his hearty co-operation with the
Governor, and the assistance which will be derived from his long
experience and sound judgment in carrying put the general scheme
and arranging the details, I anticipate the most satisfactory results.

Allow me to suggest that the appropriation of a moderate portion
of land to each of the new bishoprics would, if practicable, be very
desirable, and might hereafter furnish the means of improving the
incomes of the bishops, which are now unavoidably fixed on the
lowest scale.

In a postscript His Grace adds: "It is my intention to
write to the Bishop of Australia by next Tuesday's mail for
the purpose of apprising his lordship of the nature of the
instructions sent out to the Governor, and of my entire con-
currence in the proposed plan."

In a dispatch dated 30 March, Gladstone, writing to the
Governor of New South Wales, Sir Charles FitzRoy, on the
subject of Bishop Broughton's proposal to give up part of
his income towards formation of bishoprics of Melbourne
and Newcastle, says : "It is my obvious and gratifying duty

SUBDIVISION OF THE SEE OF AUSTRALIA 171

to request that you will, on the part of Her Majesty's ad-
visers, convey to the Bishop of Australia the very strong
sense which they entertain both of the eminent purity and
disinterestedness of motive by which his lordship's munifi-
cent offer has been prompted, and of the wisdom of the plan
itself with reference to the interests of the' Church over
which he presides." The Bishop of Sydney's income was fixed
by this dispatch henceforward at 1500. It can only be sug-
gested that the English Government allowed Bishop Brough-
ton to surrender even 500 a year, the amount finally agreed
upon, of his income from an insufficient knowledge of the
facts, although Mr Justice Burton, of the New South Wales
Bench, when he visited England a few years before the sub-
division of the bishopric of Australia, had pressed upon
Broughton's friends that the original stipend, fixed in the
Bishop's letters patent, of 2000 per annum was not ade-
quate, there being no episcopal residence and very consider-
able expenses for travelling and other expenditure incidental
to his office, and a substantial part of this expenditure re-
mained to be met by him after the division of his see. It
seems impossible that a devoted churchman like Gladstone
should have individually approved of permitting Bishop
Broughton to make such a heavy financial sacrifice towards
extending the Australian episcopate. He probably only acted
as the mouthpiece of the English and Colonial Governments.
The suggestion that the poor Bishop should also agree to any
revenue from the Bishop of Australia's glebe of forty acres
being deducted from his reduced income of 1500 a year only
made the whole incident look more deplorable, but Brough-
ton properly objected in the interest of his successor to this
being done, and the proposal seems not to have been pressed.
All the important details for the creation of the new sees
having been settled, Gladstone addressed a formal letter
of information to Her Majesty Queen Victoria, and besought
her royal consent to what had been agreed upon, 'and

WILLIAM GRANT BROUGHTON

had received the approval of the Archbishop of Canterbury.
In a concluding sentence Gladstone wrote that he "had
great satisfaction in beseeching Your Majesty's favourable
consideration of these arrangements, alike on account of
their intrinsic advantage and of the eminently disinterested
proceeding on the part of the Bishop of Australia, by which
they have been rendered practical." The Queen in giving
the consent asked for expressed the hope "that the two new
bishops will be very carefully chosen." A review of the
prolonged negotiations for securing fitting occupants for the
new bishoprics shows that the wise caution advised by Her
Majesty had been already before the minds of those who had
the heavy responsibility of making recommendations cast
upon them. And the results of their work proved that each
had justified the confidence placed in him.

Referring to the bishops who were secured for the Aus-
tralasian Church as the fruit of the Colonial Bishoprics Fund,
two of them prior to the St Peter's Day 1847 consecration,
George Augustus Selwyn, consecrated in 1841 Bishop of
New Zealand, the first see founded by the Bishoprics Fund,
brought glory to the band of bishoprics under the Southern
Cross, and set a noble example to those who were soon assor
ciated with him. After graduating from St John's, Cam-
bridge, with a second in the classical tripos, and ultimately
receiving a fellowship, he worked as a private tutor at his be-
loved Eton. Soon after his ordination to the priesthood he
accepted what was actually a curacy in charge of Windsor,
the rector being non-resident. Then came the offer of the
bishopric of New Zealand, where he did his wonderful work
until called to Lichfield on the express wish of the Queen.
He was one of the trusted advisers of Broughton in the cam-
paign for the self-government of the Colonial Churches.

In the year following Selwyn's appointment to New Zea-
land, the Colonial Bishoprics Fund enabled Tasmania to be
raised to an episcopal see, as Bishop Broughton had urgently

SUBDIVISION OF THE SEE OF AUSTRALIA 173

recommended. 4 Francis Russell Nixon, the first bishop, was
a clergyman's son, educated at Merchant Taylors' School and
St John's, Oxford, where he obtained a probationary fellow-
ship, having graduated with a third class in classics. After
ordination he served as chaplain to the Embassy at Naples,
which may account for his life-long love of Italy. Returning
to England he held in succession the parishes of Sandgate
and Ash in Kent, and became one of six preachers of Canter-
bury Cathedral. In his thirty-ninth year the Archbishop of
Canterbury (Howley) nominated him to the Tasmanian see,
and he was consecrated by Bishop Blomfield, of London,
under commission from the Archbishop, in Westminster
Abbey on St Bartholomew's Day, 1842. As a definite church-
man he endorsed Bishop Broughton's policy for the Church
in Australia, and Broughton strongly supported the Tas-
manian Bishop in his opposition to the claim of the Gover-
nor, Sir John Franklin, to exercise discipline over the clergy,
because they were government chaplains, without reference
to the Bishop. Bishop Nixon in his sixtieth year resigned his
see after an episcopate of twenty-one years, and accepted the
rectory of Bolton Percy, near York, from the Archbishop.
But failing health drew him back to Italy, and having friends
near Lago Maggiore he passed the evening of his days among
them. Queen Victoria, with whom the Bishop had been
brought into contact during her Italian holidays, formed a
high opinion of him, and sent her physician to him in his last
illness. He died in 1889, and his grave is in the cemetery,
which he had himself consecrated, of Stressa.

The consecration in Westminster Abbey on St Peter's
Day, 1847, f tne three other Australian bishops thereby as-
sociated with the Bishop of Australia, was celebrated with a
dignity that happily contrasted with the services attending
the setting apart for the episcopate of Broughton and
Selwyn respectively, in Lambeth Palace Chapel, 5 of which

4 R. A. Giles, Constitutional History of the Australian Church, p. 51.
6 See Chapter V.

174 WILLIAM GRANT BROUGHTON

they severally expressed disappointment and which Edward
Coleridge vigorously criticized. Not only was the later conse-
cration celebrated in the venerable fane which Anglicans have
come to regard as the cathedral of the Empire but, in ex-
pectation of an unusually large congregation, the wooden
screens dividing the transepts from the choir were re-
moved, thus providing space for 1600 people, and
when all this became filled the Dean issued an order that
every possible spot in the Abbey should be made avail-
able. The consecration came, at its jappointed place
in the Prayer Book, in a choral Eucharist, the occa-
sional sermon being preached by the Bishop of London from
St John xxi, 17. With his accustomed courage and enthu-
siasm, Bishop Blomfield proclaimed the ancient doctrine of
the apostolic ministry, and the obligation upon the Church
in successive generations to labour for its maintenance and
expansion. Speaking of the Church of England, the pre3.cher
said :

The Church's exertions in behalf of her remoter branches have
been miserably inadequate to the exigency of the case. Whatever
has been done for the enlargement of her boundaries and for the
spiritual well-being of her children has been done by a compara-
tively small number of persons. The members of Christ's mystical
body have not sympathised with one another, nor laboured for the
increase of the body itself, in any measure answerable to the plain
requirements of Christian duty. Of the noble and wealthy of the
land, those to whom others naturally look for an example, the num-
ber v/ho have contributed to that holy and indispensable work is so
inconsiderable that it is painful to think of. Let us pray the Lord
of the harvest that He will put into the hearts of those of His
servants whom He has entrusted with the means, to forward by an
equitable measure of liberality the ingathering of souls into the
garner of the Church. . . .

In his special exhortation to those about to be consecrated,
the preacher said :

My brethren upon whom we are about to supplicate a special effu-
sion of the Holy Spirit for the "office and work" of bishops "in
the Church of God," bear forth with you the Church's benediction
to her distant children, and tell them that while her prayers will
ascend to the Mercy Seat for their edification and growth in grace

SUBDIVISION OF THE SEE OF AUSTRALIA 175

under your pastoral government and paternal care, she greatly needs
in return their prayers and yours for a larger measure of the influ-
ence of that Holy Spirit upon her "bishops, and curates and all
congregations committed to their charge," that they may be "watch-
ful and strengthen the things which remain," and remember what
they have received and heard, and hold fast and repent. Your zeal
and order and harmony will be a testimony against our luke-
warmness and confusion and divisions; your prayers in our behalf
may possibly make that admonition effectual. It is thus that though
absent in the flesh we may be joined together in the spirit, mutually
fulfilling the most important duty implied in the communion of
saints, strengthening each other by prayer and intercession.

There were fourteen bishops, from Europe, Asia, Africa,
America, and Australasia, at the service, 760 communions
were made, and the alms amounting to 550 were given to
the Colonial Bishoprics Fund.

In its report of the consecration, the Colonial Church
Chronicle* wrote : "Surely there has not been such a Com-
munion in this our day, nor, as we believe, for ages in the
Church here in England," and the writer very aptly quotes
from St Augustine's commentary on Psalm xliv: "Vide
templum Regis quam late diffusum est. . . . Haec est Cath-
olica Ecclesia : filii eius constituti sunt principes super omnem
terrain, filii ems constituti sunt pro patribus. Agnoscant qui
praecisi sunt, venlant ad unitatem, ndducantur in templum
Regis. Templum swum Deus ubique collocavitj fundamenta
Prophetarum et Apostohkum ubiqu.e firmavit. Filios gemit
Ecclesia,, constituit eos pro patribus suis principes super
omnem terram."

It is satisfactory to be able to record that the three bishops
consecrated for Australia on that ever memorable St Peter's
Day reached the high standard for bishops under the South-
ern Cross which had been set by their two predecessors,
Selwyn in New Zealand and Nixon in Tasmania. It is said
that, quite informally, Gladstone, many years after the for-
mation of the new sees, once observed referring to the whole
five men: "There were giants in the earth in those days."

Vol. i, p. 45.

176 WILLIAM GRANT BROUGHTON

Charles Perry, first Bishop of Melbourne, went from Har-
row to Cambridge intending to read law. He graduated from
Trinity College as senior wrangler, first Smith's prizeman,
first class in the classical tripos, and became a fellow of his
college. His high scholarship gave him much influence in
moulding the educational life of Victoria, and his cultured
Evangelicalism made him a special power in the counsels of
the Australian Church. Augustus Short, first Bishop of Ade-
laide, graduating from Christ Church College, Oxon, took
a first class in classics, and after some work as a private
tutor he received a tutorship from his college, and became
a junior censor. At Christ Church he came into touch with
men who afterwards rose to distinction, among them Glad-
stone, Pusey, Archibald Campbell Tait, Lord Shaftesbury,
Canning, and Archbishop Longley. Many years later, in
the library at Bishopscourt, Adelaide, to nervous candidates
going through the ordination mill, the Bishop, during the
blessed interval for afternoon tea, would often tell, en
passant, how he had taken "Gladstone through Thucydides
at Christ Church." The future bishop was also honoured
by a Bampton lectureship. He identified himself with the
Tractarian Movement, and corresponded with Pusey and
others in relation to it, but was perturbed by Tract 90, and
joined in the condemnation of Ward's Ideal of the Church,
but refused to concur in its author's being penalized by the
University. After his marriage he accepted the living of
Ravensthorpe, in Northamptonshire, whence he was called
to be first Bishop of Adelaide. With his educational experi-
ences he from the first made higher education a prominent
plank in his policy, and became Chancellor of the Univer-
sity.

William Tyrrell, first Bishop of Newcastle, was a Charter-
house boy who passed on to St John's, Cambridge, where he
graduated senior optime. He had as his undergraduate
friend George Augustus Selwyn, the two being first drawn

BISHOP NIXON
From an engraving in the Mitchell Library, Sydney.

SUBDIVISION OF THE SEE OF AUSTRALIA 177

together by their love of sport, especially rowing. After
serving a curacy at Aylestone, near Leicester, where he re-
mained for five years, he accepted from the Duke of Buc-
cleugh the Hampshire rectorate of Beaulieu, in which he
stayed until called to the episcopate. He was much loved by
his parishioners because of the deep personal interest he
showed in them. His friendship with Selwyn continued
after university days, and upon the founding of the bishopric
of New Zealand his old college chum urged him to accept
an archdeaconry there, but Tyrrell decided to continue in his
English parish. The strong friendship between the first
Bishop of New Zealand and him was not broken by their
wide separation, and when Tyrrell consented to become the
first Bishop of Newcastle (New South Wales) they were
drawn closer together. Their mutual definite churchmanship
gave them an additional bond of sympathy, and they de-
lighted to work together for the general good of the Aus-
tralian Church.

After their consecration the three new bishops, Mel-
bourne, Adelaide, Newcastle, while preparing for embarka-
tion to their dioceses occupied such time as they found avail-
able in visiting centres in England where they gave informa-
tion about Australia and the Church's work awaiting them
there. 'Meanwhile Bishop Broughton wrote to the S.P.C.K.
and S.P.G. societies and to his personal friends and sup-
porters letters expressing profound gratitude for the won-
derful recent development of the attitude of the mother
Church of England towards her children overseas, and for
the remarkable financial help given for expansion work in
the British colonies. He then turned to the heavy and
anxious task of formulating, in concert with the authorities
in England, plans for inaugurating the preliminary mach-
inery for starting the new dioceses, an undertaking that
must have consumed much time and energy. But he saw
the value it would be to him under the changed conditions to

N

i;8 WILLIAM GRANT BROUGHTON

provide an archdeacon who in his official capacity could be
of much use to himself and his diocese. He nominated in
1858 to the office the Rev. William Cowper, D.D., who had
been ordained in England as a colonial chaplain in 1809 and
served a long ministry at St Philip's, Sydney, where he won
the esteem of his people, as they showed by subscribing over
700 for their clergyman to visit England for treatment for
serious eye trouble, from which he practically recovered.
Dr Cowper was thus the first Australian archdeacon selected,
in accord with ecclesiastical usage, by the bishop under
whom he was to serve. He continued in office until his death
in 1868, and lived to see his son, who had graduated at Ox-
ford. Dean of Svdnev and vicar-general of the diocese, who
bv his gentleness and goodness won the affection of all
classes and schools of thought in the diocese.

The Bishop soon had the happiness he felt at the planting
of a band of bishops greatly clouded by domestic sorrow.
On the eve of St Bartholomew's Day, 1848, he was stricken
by a severe attack of influenza. After more than a fort-
night's illness a fatal ending to it was anticipated, but an
improvement came and the patient passed the crisis, though
his medical advisers gave the warning that his progress was
slow, and it would be long before he could hope to do any
work. All through the time of his sickness the most devoted
of his nurses was the wife who had been the sunshine of his
life. As the Bishop passed through his long convalescence
he must have noticed that Mrs Broughton did not spend so
long by his bedside, but upon being told that she had suf-
fered a slight accident to an ankle he concluded that suffici-
ently explained the position. The fact was that the beloved
wife had been smitten by erysipelas, which all unknown to
her fond husband had reached a critical stage and ultimately
had a fatal ending. It was decided that the Bishop must be
told of the affliction that had come to him, and he bore it as

SUBDIVISION OF THE SEE OF AUSTRALIA 179

might be expected of such a great Christian. All Sydney
showed deep sympathy. St James's Church was crowded
for the obsequies, and the procession to the cemetery ex-
tended a quarter of a mile in length. Mrs Broughton was
regarded as a high type of the cultivated religious English-
woman.

CHAPTER XV

THE BISHOP AS A CHURCHMAN
(P.A.M.)

BROUGHTON, both as archdeacon and bishop, was primarily
concerned with the task, in itself almost overwhelming, of
planting and extending, of administering and guiding the
Church of England in the colony : almost overwhelming, be-
cause of the immense area to be covered and of the lack of
resources both in funds and in clergy, under which he con-
stantly laboured. But along with this, he found himself faced
with another task almost as exacting and demanding other
gifts than those of the pioneer builder, the task of maintain-
ing and upholding the position of the Church of England,
both in the eyes of her own members and in face of attacks
prolonged and bitter from outside. Those other gifts, how-
ever, gifts of theological and historical scholarship, gifts too
of clear-sighted courage and persistence, the Bishop proved
himself to possess in abundant measure; and by their exer-
cise at a critical juncture of history, and on the distant field
of New South Wales, he rendered a signal service not only
to the infant Church in the colony but to the Anglican com-
munion as a whole.

The Bishop's convictions with regard to the position in
Christendom of the Church of England are stated again and
again in visitation addresses, sermons, and letters. He held
that the Church of his baptism and his ordination was the
truest embodiment to be found of primitive and scriptural
Catholicism, and displayed "in doctrine and Constitution the

THE BISHOP AS A CHURCHMAN i8r

most accurate model that existed in the world of the primi-
tive form of the Holy Catholic Church." Her peculiar char-
acter had been determined at the crucial epoch of the Re-
formation. It was then that, without denying or severing
herself from her past, she had liberated herself from later
Roman accretions in doctrine and practice, and had made
the undivided Church of the early centuries the standard by
which she would be guided in framing her constitution.

Foremost among those later and unwarranted accretions
from which at the Reformation she had set herself free, was
the doctrine of papal supremacy, and the conception of auth-
ority which it implied. In the light of history, Broughton
repudiated the assertion that upon the Pope, as the successor
of Peter, was bestowed a universal jurisdiction by divine
right, and held rather that "the government of the Church
was meant to be vested in a body of co-ordinate bishops
(each keeping the truth within his own diocese) and not in
a body of bishops all subordinate to one." "Where and
what is that authority?" he wrote in reference to the same
subject. "My own conviction is that it resides in the Church
collective, the keeper and witness of the truth, having
authority in controversies of faith, and that the organ for
its administration is the Episcopate apostolically derived,
and firmly exercising its proper powers."

The sentences just quoted appear in letters addressed to
his friend Coleridge in September and December 1845. Cole-
ridge appears to have written "of the growing impression
that our Church is in a state of schism," with the implica-
tion that submission to Rome was the logical step
to be taken on the part of those who held this
view: and the Bishop's letters are of profound in-
terest in view of events in England, and not least
of Newman's secession to Rome at this very time.
Yet neither this tragic step, nor the arguments upon which
it was based, could move the Bishop, as it also failed to
move Keble, Pusey, and many others, from his allegiance to

182 WILLIAM GRANT BROUGHTON

the Church of England or his belief in the unassailable char-
acter of her position. He gives careful historical evidence to
prove that in reference to Roman claims, "there is no symp-
tom of a universal headship jure divino," and asserts that
Rome "cannot prove either the institution of supremacy or
her own pretention to hold it if it were even instituted."

"The hope of the world," the Bishop maintained, "is still
bound up with the cause of the Reformation, as it was un-
dertaken and carried on within the Church of England." 1
The sermon in which these words occur was preached in St
James's, Sydney, on Whitsunday, 1849, on the occasion of
the Tercentenary of the first use of the Book of Common
Prayer in the reign of Edward VI, "a form of prayer, which,
we may with admiration and gratitude contend, has done
more than any other human composition whatever to cause
the sound of the Gospel to go into all the earth." 2 On the
same occasion he deprecated the "prevailing tendency to de-
viate on the one hand, no less than on the other, into dan-
gerous extremes, forsaking that middle way in which a seri-
ous thoughtful spirit of piety, under the true guidance and
teaching of the Church, would incline men to walk." 3 It is
indeed the term "middle way" which, in the view of the
Bishop, provides the truest indication of the position of the
Church of England. She stands in a central place between
two extremes and has constantly to sustain her position as
such against aggression from either side. "It has been," he
said, "the hard lot of the Church of England, that she has
had to contend, first for the reduction of the limits of belief
to a correspondency with 'the foundations of many genera-
tions'; and, that object being effected, to sustain her mod-
erate views against a spirit which would proceed to tear up
the sacred foundations themselves, nor ever rest until every
venerable and decent appendage of the Church should be

. Grant Broughton, D.D., Sermons on the Church of England,
p. 58 (London, 1857).

'ibid., p. 54. 'ibid., p. 58.

THE BISHOP AS A CHURCHMAN 183

surrendered to the dominion of a rude self-will. It is still
our arduous and anxious task to find the narrow middle way
of truth and salvation, as it winds between the camps of en-
croaching and impatient adversaries who hem it in on every
side." 4 The Bishop's own prolonged battle for the rights of
the Church, as he cherished them, against dissent on the one
hand and Rome on the other, is a striking commentary on
the truth of his contention. "Romanists on the one side,"
he wrote in September 1839, "and the Dissenters on the
other allow me no rest: but their malignant abuse weighs
little with me, and I hope not much with the respectable
part of the community."

It was in the appeal to antiquity that the Bishop felt that
the Church of England stood on unassailable ground. "The
declared design of the Reformers of the Church of Eng-
land," he said iti a sermon, "was not to institute anything
new, but to restore that which was most ancient and edifying
in the form and order of the Church of Christ; that which
was apostolical, that which was primitive, that which was
catholic; abolishing whatsoever was merely Roman, the off-
spring of the papal system, and therefore comparatively
modern." Preaching again at an Ordination Service in De-
cember 1842, the Bishop pleaded with those on whom he was
about to lay hands not to allow themselves "to forget where-
in its strength consists in the superior antiquity of every
doctrine which we admit, and in the comparative recency
of those which, with a daring innovation upon the primitive
faith, the modern Church of Rome has embodied in her
creed. It may be fearlessly affirmed, that not one of those
particular tenets the tenets which we reject can be traced
higher than the fourth century, at the utmost; while every
article of belief which, after most patient scrutiny, the Eng-
lish Church has retained as necessary to salvation, resting
upon the testimony of Scripture, must be as old as the apos-

Mbid., p. 188.

184 WILLIAM GRANT BROUGHTON

tolic age. This is the true point of difference between the
Churches." 5

It was from this standpoint, that it was "of divine institu-
tion, and of apostolical derivation," that Broughton vindi-
cated the ministry of the Church as retained in the Church
of England. Implicitly, if not explicitly, that ministry rests,
he maintained, on the purpose and action of Christ Himself,
in His institution of the Apostolate and His promise to be
with them always even unto the end of the world. The
Bishop sees the functions of "governments, teachers, helps,"
in St Paul's enumeration, as perpetuated in the threefold
ministry of bishops, priests, and deacons. He strongly up-
holds the retention of the term Priest and Priesthood against
those who objected to its continuance in the Church on the
alleged ground that "we neither have, nor pretend to have,
any real sacrifice to offer," maintaining, as against this plea,
that if the whole body of Christians may be termed "holy"
and "a royal priesthood" in virtue of their offering of spirit-
ual sacrifices, then "with a full and direct applicability may
this title be transferred to those who minister in holy things
under the Gospel covenant; who, in virtue of their office,
stand forward to present before God the memorial of that
one sufficient sacrifice which Christ once made, and of those
spiritual sacrifices which the congregation offer, of them-
selves, their souls and bodies, unto Him." 6

Similarly he vindicates the retention of episcopacy and
episcopal government in the Church of England against
those who denied it "scriptural foundation and apostolical
authority." He explains how between the two terms elder
and bishop, used by St Paul indifferently of the same officers
of the Church, a differentiation came to be made, under
which the latter came to be applied to those who in succes-
sion to the Apostles governed the Church. "For these
reasons- the title of apostle was abandoned; and that of

6 ibid., pp. 185f. "ibid., p. 175.

THE BISHOP AS A CHURCHMAN 185

bishop, or overseer, was assumed, as distinctive of the single
ruler of the Churches within a particular district, instead
of being attributed in common to all elders, as it had been
heretofore, while episcopal power continued to be vested in
the apostles." 7

The Bishop was equally definite in his teaching of the Sac-
raments. "The whole system of the Sacraments," he said,
"rightly interpreted and understood, is the most powerful of
all calls to holiness ; while on the other hand it is the most
awful and threatening of denunciations to those who live in
the neglect, perversion, or corruption of these holy pledges."
In a sermon on the Sacrament of Baptism, preached on
Whitsunday 1850, the very year in which the Judicial Com-
mittee of the Privy Council gave judgment in the Gorham
case, that the denial of baptismal regeneration was not con-
trary or repugnant to the declared doctrine of the Church of
England as by law established, Broughton maintained that
"in our baptism we were born of the Spirit," that baptism
carries with it "the heavenly gift of regeneration," 8 and is a
means whereby we receive spiritual grace," at the same time
insisting on the need of renewal and sanctification, and the
disciplined life which these involved, if the grace of baptism
is to prove effective. Similarly he urges the importance of the
regular reception of the Sacrament of the Lord's Supper.
"We cannot more surely," he said, "be made partakers of the
salvation, which by His Cross and Passion He has thus pur-
chased for us, than when we kneel in adoration before Him
in that place, where, as His apostle says, 'the bread which
we break is the communion of His body ; the cup which we
bless is the communion of His blood.' " 9

He lays stress, too, on the reality of the apostolical com-
mission of the remission and retention of sins given by our
Lord, as continued in the ministry of the Church, and
presses, in face of objections, for the occasional use of pri-

1 ibid., pp. 178f. 8 ibid., p. 94. ibid., p. 115.

i86 WILLIAM GRANT BROUGHTON

vate confession and absolution, as provided for in the Prayer
Book, alongside the more general form. "It is said that the
form, 'I absolve thee from all thy sins/ savours of arrogance.
But why, if 'I absolve thee' be objectionable, is not 'I bap-
tise thee 5 equally so? seeing that the one form denotes
admission into the kingdom of heaven by an act of minis-
terial authority ; and the other a continuance in it, dispensed
by the like authority." 10 And again, in the Ordination ser-
mon from which the above quotation is taken, he pleads that,
"because some can dispense with the more direct and explicit
absolution, the same is not, therefore, to be refused to
trembling and desponding souls, who feel the burden of their
sins, but cannot, though truly penitent, make application to
themselves of the merits of a Saviour's righteousness." 11

Thus the Bishop was a strong champion of the Church of
England and her liturgy, and brought the rich stores of his
learning and devotion to her defence. He saw, however,
very clearly that the real strength of the Church lay not so
much in reasoned apology, as in the devotion of her priests
and people, and in the full and regular use of the provision
which she made for daily and weekly acts of worship, sober,
dignified, and inspiring. He saw that the real danger to the
Church lay in "the admission within her sanctuary, and the
adoption into her general approval and practice, of those
cold, meagre, unimpassioned views of piety for feelings I
cannot call them by which her true character would be
destroyed; the attractiveness of her sober fervency, and
habitually-recurring exercises of devotion, being replaced by
a chill, formal, unfrequent, and (it may be feared) reluc-
tant compliance with her invitation to rejoice heartily in the
strength of her salvation." 12 There were many souls who
needed more than this to sustain their religious life, and who
"miss among us those necessary aids and encouragements," 13

"ibid., p. 166. "ibid., p. 167.

"ibid., p. 191. 13 ibid., p. 192.

THE BISHOP AS A CHURCHMAN 187

and in default of finding them in the Church of England
might well be tempted to seek them elsewhere.

In the Bishop's teaching as outlined above, his conception
of the Church of England, in the purity of its doctrine and
constitution, and in particular its appeal to apostolic anti-
quity, its adherence to a primitive scriptural standard of
Catholicism, in the view which he expresses as to its min-
istry, its divine institution and apostolic derivation, the im-
portance which he attaches to the Sacraments, and the stress
which he lays on loyalty in practice to the liturgical standards
of the Prayer Book, we are irresistibly reminded of the
teaching of the early Tractarians, and of the reawakening
of the Church of England and her ministry to a new sense
of her origin, character, and mission which was the purpose
and achievement of the Tractarian Movement. It would
indeed be not untrue to speak of the Bishop as himself a
Tractarian, in his outlook and teaching. He had left England
too early to come directly under the influence of the early
leaders of the Oxford Movement. He had, however, as has
been shown in an earlier chapter (XII), intimate friends
who were in close sympathy with the Movement, and on his
long visit to England in 1834-5 may well have watched at
first hand its early beginnings. Certainly his teaching was
in close accord with theirs and he had a warm regard
for their work. In a charge to his 'clergy, delivered
in St James's Church, Sydney, on 6 October 1841, he ex-
presses "his thankfulness to those among ourselves who have
ventured, at this crisis, to promulgate what I must con-
sider the juster view of the nature of the ministerial func-
tion."

In a letter dated October 1837, he writes:

You mention Mr Newman's sermon. I have not seen it: for works
of merit in that class come very rarely and slowly to these shores.
But your introduction of his name reminds me to say that if I
might make choice of my fellow-labourers, they should be from his
school. They take, I think, the most just and comprehensive view
of the true Constitution of our Church, and of its actual duties in

188 WILLIAM GRANT BROUGHTON

the present state of the world; and it is among the young men
brought up in their principles that I should expect to find that tem-
perate and professional ardour which appears to me the first re-
quisite for a man's doing his duty well, and finding his chief support
and reward in the consciousness of doing it.

In a later letter he mentions the fact that in writing to the
Bishop of Calcutta, he had "taken some pains to remove
some prejudices which he appeared to have imbibed against
these writers."

But this, as he himself added, was "previous to Tract 90."
He strongly felt that the attempt made in the final Tract,
and Pusey's defence of the attempt, to reconcile the teach-
ing of the Articles of the Church of England with the Tri-
dentine affirmation of the Church of Rome was to embark
upon "treacherous shallows." In particular he urged that
the Roman doctrine of the Sacrifice of the Mass and of
Purgatory could not be reconciled with, were indeed ex-
plicitly repudiated by, the formularies of the Church of
England, and that any attempt to demonstrate their mutual
consistency was so much false and special pleading. He
foresaw the danger of such an approach to unity. "If we go
much further," he wrote, "I fear we shall once more give
occasion to the Romanists to exult as the Arians did in the
former instance ; and to circulate the news that the Anglican
world has come over to their opinion." "We may have the
Church of England or the Church of Rome," he added, "but
the notion of a tertium quid which shall be of both and yet
be neither, I cannot comprehend."

Yet, mistaken as he believed the Tractarians to have been
in some of the later phases of their teaching, he pleaded with
his friend not to "lose, through any hallucination into which
the wisest and best may be betrayed, the fruit of all their
previous labours in the cause of the Church. They have
been the honoured instruments of re-edifying and restor-
ing much of its beautiful and substantial carved work which

THE BISHOP AS A CHURCHMAN 189

had been broken down by the axes and hammers of the ad-
versaries which still roar in the midst of the congregations."

Some three to four years after the above words were
written, the news reached the Bishop of Newman's secession
to the Church of Rome, a step the blindness of which came
home with special force to one so convinced as he of the
apostolic and catholic character of the Church of England.
"It is impossible," he wrote to Coleridge in January 1846,
"to think very well of the discriminative powers of any one
who knowing the Scriptures, the Fathers, and the history
of the Church, and the doctrines of our own Communion,
cannot discover in all these 1 a sufficient warning against so
great an error as that of the Roman Creed. Mr N. has of
course still to attempt to justify what he has done; and
whatever his talents and learning may be, he will fail in that,
because facts are so decidedly opposed to him." A month
earlier he had written in similar strain : "As to the justifi-
cation of his secession, which you tell me he seeks in the
assumption that the Reformation of the Church of England
was an act of schism, I feel myself impelled to maintain
upon the highest grounds that it was no such thing : neither
could be for the plainest of reasons. To constitute it such,
it must first be shewn that the Church of Rome was and is
by divine appointment, the Mother and Mistress of all."

The issue between the Church of England and the Church
of Rome was one of urgent interest to the Bishop, owing
to current events in New South Wales. He writes to
Coleridge in January 1846 of his conviction "from the oc-
currences of every day that here, upon the very spot whence
I now write to you, will take place the most tremendous
struggle, perhaps of all, between the opposing powers ; and
here the Reformation will have to be defended eminently
and expressly according to our system, as opposed to one
which is merely Protestant or Sectarian. It is for an effort
of this sort that I gather myself up."

The following chapter will deal with the course of the

WILLIAM GRANT BROUGHTON

Bishop's controversy with Rome. It must, however, not
be forgotten that, like Hooker two and a half centuries
earlier, the Bishop was forced to fight a battle on two fronts.
He had to defend the Church, not only against Roman
aggression and attack, but also against a conception of the
Reformation which was "merely Protestant and Sectarian."
Attacks from this side came not only from those without
but even from those of the Bishop's own household. Bitter
attacks were launched against him in 1849 by two young
Irish deacons, whom he had treated with the utmost con-
sideration, and who charged him with being "a Popish
bishop" and with identifying himself "with that party whose
avowed object it is to un-Protestantise our Church." We
have seen, however, that the Bishop's conception of the
Church, taught with courage and persistence, armed him
against the assaults not only of the "zealots of the Church
of Rome," but those also of "the zealots of a wild excess
of private judgment and the advocates of a ^contumacious
self-will." Such attacks only inclined him, as he maintained,
"to hope that I may through divine grace, be walking in
the narrow path of the Catholic and Apostolic Church of the
nation, the Church of England: which as it declines from
all excesses and extremes and observes the middle way of
truth, must be exposed to hostility from those on either
side."

CHAPTER XVI
THE ROMAN CONTROVERSY

(P.A.M.)

THE address presented by the Society for the Propagation
of the Gospel to the Bishop during his last visit to Eng-
land and shortly before his death, included the declaration
that "the Society has observed with real satisfaction the
steady resistance which you have offered to the encroach-
ments and usurpations of the Church of Rome. Your pro-
test against the unwarrantable assumptions of that Church
in the year 1843 is one in the necessity and far-seeing wis-
dom of which the Society entirely concurs." In his reply,
the Bishop referred at some length to "that a'ct of invasion
and intrusion on the part of the Church of Rome, intro-
ducing its own Bishop into a See already full, and assuming
for him a title derived from the territories of Her Majesty,
without any reference whatever to Her Majesty's sanction
and approval."

It was, as stated above, on the two grounds, as a breach
both of ecclesiastical order and of civil law, that the Bishop
made his spectacular protest in 1843 ( to be narrated later)
against the intrusion of an alien hierarchy into a province
of the Catholic Chur'ch already governed by a territorial
bishop and within the Queen's dominions. Nor was it only
on behalf of the Church in his own diocese that, both then
and throughout his episcopate, he resisted what he regarded
as an unwarranted encroachment on the part of Rome. He
feared that what had happened in New South Wales would
happen on a larger scale elsewhere; and he acknowledged

192 WILLIAM GRANT BROUGHTON

that in the, public protest which he had made, he had been
actuated by the conviction that unless the act of usurpation
were resisted and openly objected to, "the result of the
success of such an experiment in a distant quarter would
have been cited as a precedent to be repeated, as it has been
repeated, on a wider circuit in the Church of England it-
self."

The story of the Bishop's controversy with Rome, and
indeed with the Home Government over its attitude to
Roman usurpation, goes back to the first years of his episco-
pate. As early as 1837, and again in 1839, he had found it
necessary to remonstrate "against the reception by the Gov-
ernor at his levee on the Queen's Birthday of Dr Folding,
who styles himself 'Jhn Bede, by the Qrace of God and the
appointment of the Holy See, Bishop, Vicar Apostolic of
New Holland and Van Diemen's Land.' " Dr Folding had
not at that time adopted, or had 'conferred upon him, a terri-
torial title derived from the sphere of his episcopal juris-
diction. He was titular bishop of Hiero-Caesarea. He
claimed, however, and exercised episcopal authority in New
South Wales, and he attended the Governor's levee in the
habit and capacity of a bishop. It was to this that Bishop
Broughton objected, on the ground that "such reception and
recognition of a prelate appointed by the Holy See is con-
trary to the spirit and terms of the Oath of Supremacy, in
which we are required to swear that 'no foreign prelate hath
or ought to have jurisdiction within Her Majesty's realm.' "
The Bishop's protest against this unauthorized and indeed,
as he held, illegal act on the part of the Governor called
forth an angry reply on the Roman side, and a publicly
adopted resolution for transmission to Lord Normanby
in England, and in favour of "removing the Pro-
testant Bishop from his seat on the Legislative and Executive
Councils." The Bishop himself wrote to consult eminent
legal authority in England and expressed the hope that the
matter would be brought before Parliament.

THE ROMAN CONTROVERSY 193

Early in 1843 a much more aggressive step was taken by
Rome. "You are aware, probably," wrote the Bishop to
Joshua Watson, in February of that year, "that the Pope
has recently erected Australasia into an archdiocese, and
has elevated Dr Folding (who has been here several years
as Bishop of Hiero-Caesarea and V.A.) to be the first Arch-
bishop of Sydney: giving him Metropolitan jurisdiction
over the whole of Australia, Van Diemen's Land and New
Zealand: all in Her Majesty's Dominions, and having under
him, as is stated, five suffragan bishops." Here was a step
without precedent in modern history. "It was the first in-
stance," so Broughton believed, "since the Reformation,
of the Pope's having established a Metropolitan See within
the realm of England with a title derived from a city within
that realm;" and it raised for Bishop Broughton an issue
of quite exceptional difficulty. He felt, as has already been
said, that the act was a breach of both civil and ecclesiastical
order. He had a right to turn not only to the Church but
to the Government to support him in his remonstrance.

The Government, however, seemed wholly indifferent to
the constitutional issue raised, and indeed to have decided
it against the view which the Bishop so strongly held. He
quotes a statement in a recent copy of The Times, announcing
that "Lord Stanley in his official capacity of Secretary of
State for the Colonies gave an audience by appointment at
Knowsley on October 2ist (1842) to one of the Bishops of
Canada, and to 'His Grace the Most Reverend Dr Folding,
Archbish6p of Sydney and New South Wales, both of them
being attired in their full State robes canonical of the
Catholic Church' and were most graciously received by the
noble lord." This act, so Broughton maintained, was tanta-
mount to an official acknowledgment of the Pope's "jurisdic-
tion, ecclesiastical and spiritual within Her Majesty's realm,"
contrary to the Oath of Supremacy, which formed an inte-
gral part of the constitution. The act of Lord Stanley
amounted also to "countenancing an invasion of the pro-

194 WILLIAM GRANT BROUGHTON

vince of Canterbury within which there cannot be two lawful
Archbishops at the same time."

The Bishop acknowledged that a recent event had raised a
doubt in his mind as to the legitimacy of his remonstrance
on the ground just quoted. In 1841 the Jerusalem bishopric
had been established by Act of Parliament and by agree-
ment with the King of Prussia. Here was a case of an
Anglican bishop being apparently intruded into a foreign
city, which itself was already the see of a bishop. Bishop
Broughton felt confident, however, that there were "grounds
upon which a distinction may be drawn between the cases,"
and proceeded to act upon the conclusions which he had
reached.

"I shall," he writes, "most assuredly protest publicly as
a Suffragan of Canterbury against what I consider a viola-
tion of the rights of my Metropolitan." The above words
were written in February 1843; and on the Feast of the
Annunciation (25 March) in the following month, the
Bishop made his formal and public protest, in St James's
Church, standing on the north side of the altar, "in the
presence and with the assent of his clergy. The protest is
of such historic interest and importance as to claim quo-
tation in full :

In the name of God, Amen. We, William Grant, by divine per-
mission Bishop and Ordinary Pastor of the Diocese of Australia
do protest publicly and explicitly on behalf of ourselves and our
successors, bishops of Australia, and on behalf of the Clergy and
all the faithful of the same Church and Diocese, and also on behalf
of William, by divine providence, Lord Archbishop of Canterbury,
Primate of all England and Metropolitan, and his successors, that
the Bishop of Rome has not any right or authority, according to
the laws of God, and the canonical order of the Church, to institute
any episcopal or archi-episcopal see or sees within the limits of
the Diocese of Australia and Province of Canterbury aforesaid.
And we do hereby, publicly, explicitly and deliberately protest
against, dissent from, and contradict, any and every act of epis-
copal or metropolitan authority done or to be done, at any time,
or by any person whatever, by virtue of any right or title derived
from assumed jurisdiction, power, superiority, preeminence, or

THE ROMAN CONTROVERSY 195

authority of the said Bishop of Rome, enabling him to institute
any episcopal see or sees within the Diocese and Province here-
inbefore named.

The significance of the closing sentence of the protest
is worth noting. The protest was not only intended to
forestall and prevent similar action on a wider scale else-
where on the part of Rome. It was also intended as a
declaration on behalf of the Church of England of the
invalidity of any episcopal acts, and particularly of ordina-
tion, done by the Roman Catholic Archbishop of Sydney:
Broughton's firm persuasion being that "as they were
solemnized by a bishop in a state of schism they were, accord-
ing to every ecclesiastical principle, utterly null and void";
so much so that in the event of any priest of the Roman
Catholic Church desiring to abandon that Church and exer-
cise his ministry in the Church of England, the Bishop
would have regarded it as his duty "as a guardian of the
rights of the Church, to say that his ordination was null and
void." The Bishop laid stress on this aspect of his pro-
test in his reply, already cited, to the address to the Society
for the Propagation of the Gospel in 1853, and expressed
the hope that similar action would be taken by the Church
in England where a Roman hierarchy with titles derived
from English cities had been established three years earlier.

Two further occurrences added to Broughton's anxieties
on this subject. At the end of 1847 Lord Grey, the Sec-
retary of State, had dispatched a circular to the Governor
of New South Wales, Sir Charles FitzRoy, relative to the
rank to be accorded to prelates of the Roman Catholic
Church in the colony. Under these instructions Dr Folding
was given precedence as Archbishop over Broughton as
Bishop at all official functions. The effect of the instruc-
tion, so it seemed to the Bishop and his clergy, was to
deprive him of the rank in society which he had officially
possessed since 1829 and "to transfer to the (Roman
Catholic) Church that station which had hitherto been

196 WILLIAM GRANT BROUGHTON

possessed by the Church of England." Both Bishop and
clergy felt it their duty, in face of this act, to absent them-
selves from the levee at Government House on the Queen's
birthday.

The second of the two occurrences caused the Bishop
the deepest personal distress. Early in 1848 two of his
clergy, J. C. Makinson and R. K. Sconce, graduates of
Cambridge and Oxford respectively, and the latter the priest
in charge of St Andrew's Church, resigned their incum-
bencies with a declaration that they "considered it essential
to their salvation to be in communion with the Holy See."
Their resignation was followed by their public reception
into the Church of Rome, following the renunciation of
their baptism and ordination, and followed by their employ-
ment as teachers in Dr Folding's seminary. It was gratify-
ing that the example of the two priests was in no case
followed by the laity. The Bishop himself took charge of
St Andrew's Church until the clamour raised by these
secessions abated : and by a declaration made on 27 Febru-
ary, during a service in St Andrew's, he formally deposed
the two clergy from the Orders of Deacon and Priest to
which they had been admitted, at the same time seeking
the concurrence of the remaining bishops of the province in
the action so taken.

The intense interest and anxiety which the Roman
controversy aroused is reflected in the pages of the Sydney
Guardian, "A Journal of religious, literary, and scientific
information under the superintendence of clergymen of the
United Church of England and Ireland," the first number
of which appeared on i June 1848. Its monthly issues from
then till 1850 contained article after article on the subject,
articles, for example on "Idolatry or image-worship of the
Church of Rome," "Worship of the Virgin Mary," "Sat-
isfaction, Purgatory, and Indulgences," and "Infallibility."
A course of fourteen lectures on the papal claim of suprem-
acy, delivered by the Rev. R. Allwood, was published in

THE ROMAN CONTROVERSY 197

full; and in December 1849 a long prayer is quoted from
one originally framed in the reign of Queen Elizabeth, and
recommended for present use, "for the Queen, the Church,
and the People of England, at a time when the face of the
land is covered with the expulsed soldiery of Loyola: when
the pestilence of Roman corruption is advancing its ravages
among both clergy and laity: when the councillors of the
Queen are dallying with the Papacy, and plotting the
national endowment of its hierarchy." The journal con-
tains, too, an article of inordinate length in the form of a
letter to R. K. Sconce, B.A., and in reply to his "reasons
for submitting to the Catholic Church."

Meanwhile, the main scene of the controversy was trans-
ferred to England. Broughton's fears and anticipations
proved only too well grounded. In a letter addressed to the
Archbishop of Canterbury in 1851, he recalled a prediction
made eight years earlier, that "every encroachment upon
the spiritual rights and character of the Church of England
which shall have been connived at, and so encouraged, if
not legalized, within the Colonies, will sooner or later be
transplanted from there to England itself." And so it
proved to be. Of the movement in England, Nicholas Wise-
man was the leading figure on the Roman side. It was
largely through his forceful and aggressive action that
Roman Catholicism, from being represented by a scattered
and obscure community, came to hold its head high in
England. The secession to Rome of Newman and other
former leaders in the Oxford 'Movement provided the
occasion and emphasized the need of such action. If, as
was confidently anticipated, the secession of the leaders
was to be followed by that of the rank and file, there must
be ready for them a spiritual home which they could be
proud to enter, a fitting successor of the ancient Catholic
Church in England.

Practical steps were rapidly taken in this direction.
Hitherto the appointment of Vicars Apostolic had sufficed

ip8 WILLIAM GRANT BROUGHTON

for the administration of the Roman Catholic Church in
England. Dr Wiseman, consecrated in 1840 by Gregory
XVI, Bishop of Melipotamus and appointed President of
Oscott College, himself became Vicar Apostolic in London
in 1849. This was, however, only a first step in the direc-
tion of far more decisive action. Already in 1848 a question
was addressed to the Prime Minister in the House of
Commons, whether "he had heard of any project of the
Pope to divide England into dioceses, and to appoint an
Archbishop of Westminster." Lprd John Russell replied
that he had heard of no such project, and would "not give
his assent to the formation of any such dioceses in the
Queen's Dominion." Yet already at the close of the previ-
ous year an authoritative review had declared the Pope's
intention of "erecting those ecclesiastical offices, hereto-
fore tolerated under the modest and sufficient title of Vicars
Apostolic, into the dignities of Archbishops and Bishops,
not merely nominal, not m partibus, but of Pope-created dio-
ceses, Bishops of Westminster and Birmingham."

And while the Government revealed its ignorance of and
indifference to what was proceeding, the Pope acted. In
July 1850 Dr Wiseman was summoned to Rome, was given
a cardinal's hat, and was informed that he was to return
to England as Archbishop of Westminster. Letters
Apostolic were issued suppressing the existing vicariates
and erecting in their stead a Metropolitan and twelve epis-
copal sees with territorial titles. A few days later a pastoral
letter, signed Nicholas, Archbishop of Westminster and
headed "ex Porto, Flaminia" was published in England, in
which the new cardinal spoke in grandiloquent terms of the
restoration to England of a hierarchical government in com-
munion with the See of Rome. The action so taken and
the Cardinal's proclamation roused a storm of indignation
in England. The No Popery cry was again raised through-
out the land by Church, people and Government alike. The
agitation was fed by the arrogant and contemptuous terms

THE ROMAN CONTROVERSY 199

in which, in pulpit and press, the Anglican Church and the
significance of the papal action were described. The Govern-
ment was driven into hurried and intemperate action. Early
in 1851 the Ecclesiastical Titles Bill, prohibiting the assump-
tion of territorial titles derived from the Queen's dominions
by an alien hierarchy, became law in spite of the opposition
of Gladstone, Bright, and other leading statesmen. From
the first, however, the action proved a dead letter. The
territorial titles conferred by the Pope were openly used
by Roman Catholic archbishops and bishops, and the act
itself was repealed by Gladstone in 1871.

Meanwhile the news of the papal aggression and of the
erection of a Roman Catholic hierarchy in England had
reached Australia. It was referred to at some length in
his visitation address to the clergy by the Bishop of Tas-
mania in May 1851. The apathy of the Home Government
in the matter was animadverted upon in strong terms, "Civil
authorities in England," said Bishop Nixon, "have long and
knowingly allowed the law to be set aside, and the Sover-
eign's prerogatives to be trampled under foot by the Pope,
throughout the colonial dominions. In vain have colonial
bishop's remonstrated, in vain have they by open protest,
and by official communications, called the attention of the
advisers of the Crown to the dangerous precedent thus
established." And in view of the precedent having now
been followed and adopted on a larger scale in England> he
added: "We pause now to see whether Her Majesty's
advisers will deem it needful to step forth, and prove their
own hearty recognition of the existing law, and to vindicate
the insult that has been offered, not to the Sovereign only,
but to the whole Protestant people of England."

Two months earlier a representative meeting of church-
men, under the presidency of Bishop Broughton, had been
held in Sydney, and resolutions were carried reaffirming
the terms of the Bishop's public protest of 1843, an d ex-
pressing "alarm and indignation" at "the recent assumption

198 WILLIAM GRANT BROUGHTON

for the administration of the Roman Catholic Church in
England. Dr Wiseman, consecrated in 1840 by Gregory
XVI, Bishop of Melipotamus and appointed President of
Oscott College, himself became Vicar Apostolic in London
in 1849. This was, however, only a first step in the direc-
tion of far more decisive action. Already in 1848 a question
was addressed to the Prime Minister in the House of
Commons, whether "he had heard of any project of the
Pope to divide England into dioceses, and to appoint an
Archbishop of Westminster." L<ord John Russell replied
that he had heard of no such project, and would "not give
his assent to the formation of any such dioceses in the
Queen's Dominion." Yet already at the close of the previ-
ous year an authoritative review had declared the Pope's
intention of "erecting those ecclesiastical offices, hereto-
fore tolerated under the modest and sufficient title of Vicars
Apostolic, into the dignities of Archbishops and Bishops,
not merely nominal, not in partibus, but of Pope-created dio-
ceses, Bishops of Westminster and Birmingham."

And while the Government revealed its ignorance of and
indifference to what was proceeding, the Pope acted. In
July 1850 Dr Wiseman was summoned to Rome, was given
a cardinal's hat, and was informed that he was to return
to England as Archbishop of Westminster. Letters
Apostolic were issued suppressing the existing vicariates
and erecting in their stead a Metropolitan and twelve epis-
copal sees with territorial titles. A few days later a pastoral
letter, signed Nicholas, Archbishop of Westminster and
headed "ex Porta Fhminia" was published in England, in
which the new cardinal spoke in grandiloquent terms of the
restoration to England of a hierarchical government in com-
munion with the See of Rome. The action so taken and
the Cardinal's proclamation roused a storm of indignation
in England. The No Popery cry was again raised through-
out the land by Church, people and Government alike. The
agitation was fed by the arrogant and contemptuous terms

THE ROMAN CONTROVERSY 199

in which, in pulpit and press, the Anglican Church and the
significance of the papal action were described. The Govern-
ment was driven into hurried and intemperate action. Early
in 1851 the Ecclesiastical Titles Bill, prohibiting the assump-
tion of territorial titles derived from the Queen's dominions
by an alien hierarchy, became law in spite of the opposition
of Gladstone, Bright, and other leading statesmen. From
the first, however, the action proved a dead letter. The
territorial titles conferred by the Pope were openly used
by Roman Catholic archbishops and bishops, and the act
itself was repealed by Gladstone in 1871.

Meanwhile the news of the papal aggression and of the
erection of a Roman Catholic hierarchy in England had
reached Australia. It was referred to at some length in
his visitation address to the clergy by the Bishop of Tas-
mania in May 1851. The apathy of the Home Government
in the matter was animadverted upon in strong terms. "Civil
authorities in England," said Bishop Nixon, "have long and
knowingly allowed the law to be set aside, and the Sover-
eign's prerogatives to be trampled under foot by the Pope,
throughout the colonial dominions. In vain have colonial
bishop's remonstrated, in vain have they by open protest,
and by official communications, called the attention of the
advisers of the Crown to the dangerous precedent thus
established." And in view of the precedent having now
been followed and adopted on a larger scale in England, he
added: "We pause now to see whether Her Majesty's
advisers will deem it needful to step forth, and prove their
own hearty recognition of the existing law, and to vindicate
the insult that has been offered, not to the Sovereign only,
but to the whole Protestant people of England."

Two months earlier a representative meeting of church-
men, under the presidency of Bishop Broughton, had been
held in Sydney, and resolutions were carried reaffirming
the terms of the Bishop's public protest of 1843, and ex-
pressing "alarm and indignation" at "the recent assumption

200 WILLIAM GRANT BROUGHTON

by the Pope of authority to divide the territory of England
into ecclesiastical sees; and at his sole jurisdiction to
nominate bishops and archbishops to exercise spiritual juris-
diction within the realm." The resolutions were to be trans-
mitted through the Governor to the Secretary of State, and
by the Bishop to the Archbishop of Canterbury: and in a
covering letter addressed to the latter, Broughton expressed
the earliest hope that no distinction would be made between
the 'colonies and England in such measures as might be
taken to counteract what he regarded as an unwarranted
intrusion on the rights both of Church and State. He saw
very clearly that much harm would be done by any measure
"which would virtually separate the Church of England into
two sections," and which "while it prohibited by law an
invasion of the soil of England itself, should pass over its
occurrence in all other portions of the Empire, and so
leave them without equal protection from the state." Rome
would be only too ready to take advantage of such incon-
sistency and weakness. Concession to Roman aggression
in the colonies would only lead to the demand "to enact
upon the more conspicuous theatre of England, that which
they had been, with England's own approval, rehearsing upon
the narrower stage of the colonies."

Bishop Broughton thus found himself forced to act as
the spearhead of the whole Anglican communion in repelling
Roman Catholic aggression, and in repudiating, in the name
both of the Church and the State, the intrusion of a Roman
Catholic hierarchy into sees within Her Majesty's dominions,
and already occupied by duly constituted bishops. His own
diocese was chosen as the first scene of such aggressive
action, a circumstance which gave to his handling of the
issue a special and typical importance; and we have seen
that he did not fail in either vigour or clarity of judgment
in the action which he took. The erection of rival sees
within the Queen's dominions was, however, not the only
act of Roman aggression which had to be met. A vigorous

THE ROMAN CONTROVERSY 201

attack was also launched on the supposed Erastian character
of the Church of England and its uncatholic and unspiritual
subservience to the State. Here too it was Bishop Broughton
upon whom the attack fell, though it was in reality directed
towards "a higher quarry," the evident intention being to
"thrust" through him "an additional javelin into the already
too much stricken side of the Church of England."

It was therefore Broughton upon whom devolved the
task of returning an effective answer to the charges made.
In December 1850 he addressed a long letter to the Right
Reverend Nicholas Wiseman, D.D., in reply to a sermon
which the latter, recently appointed, as we have seen, Car-
dinal Archbishop of Westminster, had preached and pub-
lished, and in which he had commented upon Bishop Brough-
ton's ecclesiastical position as affected by the terms of the
Queen's letters patent by and under which the Metropolitan
See, which he occupied, was constituted. Extracts from the
sermon which had come under the Bishop's notice show that
the Cardinal had dilated upon the topic of the "supremacy
of the Crown of England as it affects the independence of
the Episcopal office, and assumes a prerogative of dictating
the conditions according to which the functions, even the
spiritual functions, of the episcopate shall be exercised."
The letters patent issued in 1836 by the Crown constituting
the See of Australia, and nominating Broughton as first
bishop of the new see, were, as we have seen, the docu-
mentary evidence upon which the attack was based, inter-
preted as "binding the Church to nothing short of an
Erastian surrender of her inherent spiritual privileges into
the hands of the Crown."

In his spirited reply given in the form of an open letter
to Cardinal Wiseman, Broughton dwelt on the true signi-
ficance of the royal supremacy as it affected the rightful
liberties of the Church. When the reformers declared that
"the Bishop of Rome had no jurisdiction in this realm of
England," they were faced with the necessity of trans-

202 WILLIAM GRANT BROUGHTON

ferring elsewhere the authority which had in fact been
hitherto exercised by the Pope. That authority they de-
clared rested in the National Church as a whole. Hence its
exercise devolved on the Sovereign "as the representative
and agent of the National Church."

It may be questioned, the Bishop admitted, whether in
the action so taken they "did sufficiently consider, or were
even in a position sufficiently to consider, the extent to
which the prerogatives heretofore vested in the Pope might
now be beneficially vested in The Crown." Yet the. principle
on which they acted was entirely right. "They felt . . .
that the subjects of every independent Christian state form
collectively a national church, qualified and entitled to
manage and direct its own spiritual concerns, without inter-
ference on the part of any foreign power, whether person,
prelate, state, or potentate." So long as the nation and
the national church were convertible terms, it was right too
that supremacy in causes ecclesiastical should be vested in
the King, as Defender of the Faith and "the organ and
representative of the Church." It was true that the repre-
sentative character of the Crown had been diminished and
impaired by "that wilful spirit which has divided the nation
and cast out unity from the Church." Cardinal Wiseman
might, however, rest assured that, harmful and regrettable
though these dissensions were, the English Church would
not purchase deliverance from them by surrender to the
supremacy of the Pope.

It was not, however, the royal supremacy in its historical
origin, but as identified with an authority which through
the issue of letters patent "establishes bishoprics, names
bishops, and bestows upon them their spiritual privileges"
to which Cardinal Wiseman pointed as proof positive of
the hopelessly Erastian character of the Church of England.
In his reply to this charge, Bishop Broughton acknowledged
that both in 1829, when he was nominated archdeacon, and
again in 1836 when he was elevated to the episcopate, he

THE ROMAN CONTROVERSY 203

had given very careful consideration to the implications of
his appointment under letters patent, particularly in view
of the altered character of the Crown, as representing the
Church, which had been effected by the Catholic Emancipa-
tion Act, passed in 1829, and the repeal of the Test and
Corporations Acts effected in 1828. He had, however, come
to the conclusion that this legislation had not so far im-
paired the traditional relation between Church and Crown as
no longer to "justify the Church in continuing a party to
such engagements with the Crown," and that in particular
there was no danger of the use of its supremacy by the
Crown "for the purpose of thwarting, oppressing, or injur-
ing the Colonial Church." There was, therefore, nothing in
his mind contrary or prejudicial to the spiritual liberties of
the Church in admitting the right of the Crown, "always
acting in correspondence with the Church, and represen-
tatively on behalf of its lay members," to establish bishop-
rics and to name bishops.

Cardinal Wiseman had, however, asserted that in virtue
of the royal supremacy the Crown claimed not only to
establish bishoprics and to nominate bishops, powers which
Bishop Broughton asserted should be exercised without
prejudice to the Church's liberties, but also to "make men
bishops" and to "bestow upon them their spiritual privileges."
If this authority was indeed claimed or exercised by the
Crown, it would be a conclusive proof of the Erastian sub-
jection of the Church to the State. It was, however, mani-
festly untrue, as indeed the words of the letters patent them-
selves made plain, had Cardinal Wiseman chosen to quote
them in full. The King might nominate, but the person
nominated could only exercise his episcopal office by right
of consecration, and consecration lay not with the Crown
but with the Archbishop of Canterbury and his fellow
bishops. Moreover, if "the person nominated was one in
the opinion of the Archbishop unfit for the office, he could
refuse to consecrate him." And once consecrated a bishop's

204 WILLIAM GRANT BROUGHTON

spiritual privileges were his, not by right of royal bestowal
but by right of consecration. All that the Crown could do
or claim to do was to delimit the sphere within which his
episcopal office should be exercised. The Cardinal had seized
on the words in the letters patent, "We thereby further give
and grant to the said William Grant Broughton and his suc-
cessors, Bishops of Australia, full power and authority to
confirm those who are baptized and come to years of dis-
cretion." The words, as so read in isolation, seemed indeed
to corroborate the Cardinal's charge "to the great shame
and scandal of the recreant Church of England." But their
significance as so interpreted was wholly altered if regard
were paid to the words that followed, viz., "within the
limits of the said See of Australia, but not elsewhere."

It was thus evident, so Bishop Broughton maintained,
that "the only authority in contemplation, which it could
be intended or pretended to confer upon the bishop, was
liberty to exercise, within a particular district called the
Diocese of Australia, a faculty which, in virtue of his epis-
copal consecration, he already possessed."

The letters patent issued later under which the Diocese
of Australia was divided and 'the See of Sydney con-
stituted were also misquoted by the Roman Catholic prelate,
and were represented as embodying the terms under which
"the Queen makes the bishop resign, in other words de-
poses him, then divides his diocese into several." The gross
absurdity of this charge, indeed the deliberate falsehood
which it contained, was manifest enough : a charge intended
to prove the Church of England to be "in a state of servile
dependence on the mere will of the secular authority." In
reply to this charge, Broughton gives a succinct account
of the steps from 1845 onwards which had led to the division
of his former diocese and the establishment of the Sees
of 'Melbourne, Newcastle, and Sydney. The facts so nar-
rated prove to the hilt that so far from the division being
an arbitrary act on the part of the Crown, the initiation

THE ROMAN CONTROVERSY 205

of the proposal, and the various steps, by which it was
carried to completion, came entirely from the Bishop him-
self : and if further testimony to the story as so narrated
was necessary, it was provided by a letter from the Arch-
bishop of Canterbury dated 30 March 1847, and addressed
to Broughton, in which the Archbishop referred in the
highest terms to Broughton's initiative and energy in this
matter.

Broughton had thus no difficulty in refuting the charges
of Erastianism levelled at the Church of England, as evi-
denced by the terms of his own appointment and the later
division of his diocese. At the same time he did not dis-
guise the fact that under the altered conditions of the time
there were dangers to which the Church was exposed by
the continuance of the royal supremacy and particularly by
its exercise in the affairs of the Colonial Churches. But
this danger, and the consequent possibility of the abolition
of the royal supremacy in reference to the Church, did
not mean that the Church would substitute the supremacy
of the See of Rome for that of the Crown of England.
The Church would find other means of asserting "its own
inherent supremacy, neither admitting the secular element
to assume to itself an influence, by the weight of which it
is enabled to paralyse the spiritual . . . nor yet (as has
been the case in Rome during many centuries) suffering
the ecclesiastical authority to exclude the secular from all
right of interference in the regulation of church affairs."

The letter concluded with a reference to the conference
of Australasian bishops held two months earlier in Sydney,
a conference the summoning of which was largely due to
the need of vesting the inherent supremacy of the Church
elsewhere than in the Crown, in so far as the supremacy of
the latter had proved, or was likely to prove, unduly
restrictive to the rights and liberties of the Church. In
these deliberations, so Broughton acknowledged, the Bishop
had been "fully, even painfully conscious of the restraints

206 WILLIAM GRANT BROUGHTON

imposed upon our free declaration of the true doctrine of
the Church, by the supremacy of the Crown." They had
however sought a remedy for this restraint, not in a re-
version to papal supremacy but by the assertion of the
Church's inherent self-governing power and by the recom-
mendation of the erection of appropriate organs for the
exercise of those powers. The outcome of the discussion
had been the framing of the formal request "that the bishops
and clergy should be allowed freely to meet in provincial
and diocesan synods, for the discussion and decision of all
questions pertaining to the doctrinal, and spiritual training
of the Church: and that the laity, being communicants, duly
elected, and empowered by their respective congregations,
should simultaneously sit in conventions of their own, for
the settlement of all the temporalities." Here asserted
Broughton, was "a form of judicature which was not the
creature of the State," but was "rational, practicable, scrip-
tural and catholic." The acceptance of these proposals as
the basis of the constitution of the Church might indeed
"leave to the Crown but the shadow of supremacy over the
Church in the Colonies." It would however secure "the
true supremacy of the Church over itself," and it would
finally dispose of "the false supremacy of the papal see,
which by absorbing within itself the just and natural
privileges of clergy and people, enslaves both."

CHAPTER XVII

THE 1850 CONFERENCE AND AFTER
(P.A.M.)

THE convening and assembling of the Conference of the
Bishops, six in all, of his province in 1850, when con-
sidered in conjunction with its results, was the crowning
event of Broughton's career. The conference itself and
its outcome bulk largely in the Bishop's correspondence
during the last two and a half years of his life. He was
mainly preoccupied during that period with the task of giv-
ing effect to the resolutions of the conference, and parti-
cularly to those which dealt with the government and polity
of the Church and its appropriate organs. It was the press-
ing need of securing a satisfactory conclusion to this all-
important issue which impelled him to undertake a voyage
to England in 1852: and it was his premature death in
England early in the following year which alone prevented
him from rebuilding on new and better foundations the
constitutional structure of the Church in his diocese, upon
which he had bestowed so much thought, study and labour.
"The Metropolitan and Bishops of the Province of
Australasia" assembled in "the metropolitan city of Sydney"
on i October 1850, and remained in session during the
whole of that month. The conference passed unnoticed in
the daily Press of the time: and naturally so: for the dis-
cussions were wholly private. Notices of sermons to be
preached by the visiting bishops in the Sydney churches
appear in the contemporary columns of the Sydney Morning
Herald; and, as described elsewhere, much space was given

208 WILLIAM GRANT BROUGHTON

in this journal to the public meeting held on 29 October
for the formal establishment of the Australasian Board
of Missions. But of the conference of bishops nothing is
said. Resolutions on a wide variety of subjects were carried
at the conference, and were embodied in a report drawn
up by the Bishop of Newcastle (Tyrrell), who acted by re-
quest as secretary of the conference, for publication and for
transmission to "the Archbishops and Bishops of the United
Church of England and Ireland."

The bishops assembled expressly deprecated for their
gathering the title and powers of a synod, "in consequence
of doubts existing how far we are inhibited by the Queen's
supremacy from exercising the powers of an ecclesiastical
synod." 1 They met in conference under the presidency of
the Bishop of Sydney "to consult together," so the report
states, "upon the various difficulties in which we are at
present placed by the doubtful application to the Church
in this province of the ecclesiastical laws, which are now in
force in England; and to suggest such measures as may
seem to be most suitable for removing our present em-
barrassment; to consider such questions as affect the pro-
gress of true religion, and the preservation of ecclesiastical
order in the several dioceses of this province ; and finally, in
reliance in Divine Providence to adopt plans for the propa-
gation of the Gospel among the heathen races in Aus-
tralasia, and the adjacent islands of the Western Pacific." 2

The published minutes of the conference throw an in-
teresting light on the problems, whether of local or of more
general interest, with which the Church in Australia and
New Zealand was at the time faced. First in importance,
as we have already noted, are those paragraphs of the
Report which deal with the polity of the Church, with
questions of clerical status, of lay and clerical discipline,
and of the need of synods and conventions, provincial and
diocesan, as providing the only satisfactory and constitu-

* Minutes of Proceedings. a ibid.

THE 1850 CONFERENCE AND AFTER 209

tional substitute for the existing arbitrary powers with
which the Bishops were invested. For the present we pass
by this subject, to which we shall be devoting considerable
attention, in order to emphasize the importance at the time
of other resolutions carried by the conference. The resolu-
tions were in every case but one signed by the six bishops
participating in the conference. The exception was that on
Holy Baptism, with reference to which Bishop Perry of
Melbourne dissociated himself from his brethren and issued
a separate signed statement. That this issue should have
been raised at the conference was rendered inevitable by the
circumstances of the time. "It was impossible," says a
writer in the Colonial Church Chronicle in June 1851, "for
a synod of bishops to meet, under existing circumstances, and
with the recent promulgation of the judgment of the
Judicial Committee of the Privy Council, and not make some
declaration in reference to the point of doctrine so strangely
evaded, obscured, and finally misjudged of in that notorious
decision/' 3

The "point of doctrine" in question was that of the
regeneration of infants in baptism as taught by the Church
of England: and the "notorious decision" referred to was
that which had recently been made by the final Court of
Appeal in ecclesiastical causes which, reversing a previous
judgment given in the Court of Arches, had upheld as "not
contrary or repugnant to the declared doctrine of the Church
of England as by law established," the view maintained by
the Rev. G. C. Gorham, viz., that "the Church did not intend
her language to be construed absolutely and unconditionally,
but to be regarded as only conditional, hypothetical,
charitable, and hopeful." With this view Bishop Perry
heartily concurred, as one which might legitimately be held
and asserted by accredited teachers of the Church of
England, and the authoritative exclusion of which might

3 Colonial Church Chronicle, vol. iv, pp. 444-5.

2io WILLIAM GRANT BROUGHTON

well have rent the Church in twain. On the other hand the
five bishops who issued the majority statement repudiated
the Gorham doctrine and asserted the objective efficacy of
the Sacrament as against an exclusive insistence upon the
subjective qualifications "of our own personal repentance
and faith" which Bishop Perry emphasized.

The subject was, as we have seen, a burning ecclesiastical
issue at the time: and its repercussion reached to the most
distant of the Queen's dominions. But, for this very reason,
it was highly unfortunate that there was open dissent upon
it within the episcopal body and that the pronouncement
upon it made by the conference was not unanimous. A
cleavage of opinion between the bishops on a question so
keenly debated could only serve to perplex the minds of
the laity, and to afford a ground of reproach against the
Church of England on the part of those who disowned, or
were prepared to disown, her allegiance. And yet perhaps
the view of the contemporary writer already quoted is the
best commentary on the importance of this cleavage of view
and statement. "That this decision should not have been
quite unanimous," he says, "and that one prelate should
have preferred to state in his own language his views of
the doctrine under discussion, we cannot wonder at, nor is
it with us a cause of much concern." "The statement of the
Bishop of Melbourne," the writer adds, "so very nearly
coincides with that of his brethren, and where it does not
coincide, is to our minds so difficult to reconcile with the
verities which he admits and subscribes, that we feel the
truth is not seriously endangered in his hands." 4

Section VII of the Report, under the title "Liturgy," pro-
vided useful directions to the 'clergy in the conduct of public
worship and kindred matters. The regulations are evidence
of a rigid adherence to the letter of the Prayer Book, but
also of the need of some modifications to meet local difficul-
ties. The recognized morning service of the time included

ibid.

THE 1850 CONFERENCE AND AFTER 211

Morning Prayer, Litany, and Holy Communion. With a
view, however, as is obvious, to bush conditions, the stress
of travel and the necessity of conducting services at such
times and places as were practicable, the bishops permitted
the separate use of one or other of the three divisions, .pro-
vided that "each of the services used should be read entire."
The same need lay behind the provision that the Communion
Service might be used, and the Lord's Supper administered
"at an early hour" or, "in the afternoon if necessity so re-
quired." And in the same section careful regulations are
laid down as to the celebration of marriages, and the opinion
is given that 'clergy of the Church of England "ought not
to solemnize marriages between persons neither of whom is
of our own communion, except in cases where the marriage
cannot, without extreme difficulty, be solemnised in any other
way."

In Section IX dealing with Education, the bishops wel-
comed the proposed establishment of the University of
Sydney, and expressed their willingness to encourage stu-
dents in church colleges and schools to compete in public
university examinations. Yet in evident fear of the effects
of the secular character of the proposed university on the
student mind, they deprecated any "University system which
might have the effect of withdrawing from our own col-
legiate rule the students educated in our separate diocesan
institution." Again the bishops dissociated themselves from
any recognition of schools, established under the recently
formed boards, in so far as such recognition might be re-
garded as countenancing a system of "erroneous defective
and indefinite religious instruction." It is not difficult to see
the hand of Bishop Broughton in these provisions. We have
traced the 'course of the battle which he fought for religious
education as provided by the Church of England and for
the maintenance of church schools, in which the full doc-
trine of that Church could be taught ; and we have noted the
resistance which he offered to a system of government-owned

212 WILLIAM GRANT BROUGHTON

and Controlled schools, in which the religious teaching given
would be of a vague, undenominational character.

It is, however, those sections of the Report (III- VI)
which deal with the proposed establishment of a constitu-
tion for the Church in the dioceses of Australia and New
Zealand, and with questions of discipline, status, and church
membership, which have proved of most fundamental impor-
tance. It is these sections which make the Report a memor-
able document in its bearing on the history of the Anglican
communion. It was the testing and implementing of the
opinions expressed in these sections which proved the main
concern of the bishops who had met in conference, during
the years which immediately followed it. Indeed the history
of which these recommendations were the first chapter is
still being made in the yet unfinished task of providing the
Church in Australia with a constitution adequate to its
needs and to its place in the Commonwealth and in the
Church as a whole.

We are concerned with the conference and the course
of events which emerged from it mainly as they bear on
the subject of this memoir. It is however impossible to
isolate Bishop Broughton and his work in this sphere from
the main stream of events. His story is the story of the
time. He was, as Metropolitan, the chairman of the 'con-
ference. There is little doubt that as such he largely guided
its deliberations to the conclusions reached: and he took a
leading part in the course of action which followed the con-
ference, although, as events proved, the bishops and dioceses
concerned, instead of agreeing, as Broughton hoped they
would agree, on. a common course of procedure, took their
severally independent lines of action and adopted different
methods of carrying into practice the recommendations of
the conference, leaving Broughton and Tyrrell, whose dio-
ceses of Sydney and Newcastle were within the one 'colony
of New South Wales, as the only bishops who acted through-
out in co-operation with each other in the matter.

THE 1850 CONFERENCE AND AFTER 213

Sections V and VI of the Report, dealing with "Disci-
pline" and "Status of Clergy" respectively, illustrate the
legal and other difficulties with which the early Colonial
Church, both in Australasia and elsewhere was confronted,
and for which the proposals of Section III, dealing with
"Future Synods and Conventions, Provincial and Diocesan,"
were intended to provide a remedy. These difficulties were
concerned in the first instance with the legal status of the
clergy, a status which left questions of security of tenure
in benefices held and of 'clerical discipline at the sole and
arbitrary discretion of the bishop. Incumbents to bene-
fices were appointed directly by the bishop, and appoint-
ments made on the bishop's sole authority could, by that
same authority, be revoked. There was no parson's free-
hold under the existing regime. Moreover the clergy held
their cures of souls solely at the bishop's pleasure. Nor
could the bishop, even if he would, establish an ecclesiastical
court for the trial of clerical offences. He had no weapon
at his disposal in dealing with such, except that of the with-
drawing of the licence previously conferred. Moreover,
such disciplinary powers as he possessed were his, not by
consent of his clergy, nor were they exercised with their
co-operation. They were derived from his letters patent
issued by royal authority, and determining the nature and
limits of the authority over his clergy which the bishop
could exercise.

The status of the clergy as so determined had a double
disadvantage. It left them in a relation of wrongful de-
pendence on the goodwill of the bishop. In practice, doubt-
less, bishop and clergy worked together on a basis of mutual
confidence; yet the exclusion of the clergy from any voice
in the administration of the Church, particularly as it con-
cerned their own status, could not fail to engender a feeling
of insecurity and dependence inimical to the interests of the
Church. There was a danger of its vindicating the pun-
gent saying of "Bishop Broughton's rebellious deacon," that

214 WILLIAM GRANT BROUGHTON

"the clergy are divided between the sycophants and the op-
ponents of the bishop." It acted too as a deterrent to clergy
of high capacity in England from offering themselves for
service in the colonies.

But if the position so constituted was resented by the
clergy, it was disliked even more by the bishops them-
selves. They felt themselves placed by their letters patent
in a false position of arbitrary authority, which yet they
could not disown or repudiate. The bishop, with inquiry,
judgment, and sentence in his sole hands must always, as
Bishop Tyrrell pointed out, "be subject to the charge of
acting in a despotic, autocratic manner." The hope which
he expressed, based on a trying experience, would have been
voiced equally by his fellow bishops, "that he might never
again be obliged to attempt to carry out any case of dis-
cipline by the unsatisfactory protest of a powerless com-
mission." Bishop Selwyn, of New Zealand, similarly as-
serted his conviction that "the episcopal authority would
really be more effective if it were in each case restrained
by the superior authority of a synod," and expressed the
hope of being "able to make arrangements for divesting
himself of his present absolute power;" and Bishop Gray,
of Capetown, spoke in even stronger terms of the over-
whelming burden of personal responsibility which he was
compelled to carry owing to the arbitrary and absolute
nature of the authority conferred upon him by his letters
patent.

In their report (Section V) the bishops asserted that
"in consequence of statements which have been made ... of
the arbitrary power possessed by bishops to suspend or
revoke at their own discretion the licences of clergymen,
we disclaim all wish to exercise any such power" ; 5 and they
went on to recommend a 'course of constitutional procedure
which would free them from the burden of a despotic
authority, the possession and exercise of which they were

6 Minutes of Proceedings.

THE 1850 CONFERENCE AND AFTER 215

the first to resent. They recommended that "In all cases
of doctrinal error, or other ecclesiastical offences ... the
diocesan synod should be the court for the trial of a pres-
byter or deacon/' and that "No clergyman who shall have
been duly appointed and licensed to any church or per-
manent cure of souls, should be removable therefrom, except
by sentence pronounced, after judicial inquiry before the
diocesan synod.'' 6

It was thus suggested that questions of clerical disci-
pline, and in particular the trial of clerical offences and the
imposition of penalties of deprivation by sentence given,
should be taken out of the sole hands of the bishop, and
placed in the hands' of the bishop and clergy, or chosen re-
presentatives of the clergy, of the diocese concerned, acting
as a duly constituted synod. It was indeed one of the main
proposals of the bishops that the Catholic and primitive in-
stitution of a synod, both provincial and diocesan, should
be revived as the only means of solving "many questions
of great importance to the well-being of the Church in our
province." The legal and other difficulties which stood in
the way of re-establishing the synod will be 'considered when
we trace the course of events which followed the conference.
Here, however, it is important to note that by the synod
and bishops meant an assembly of bishop or bishops and
clergy only, and not one in which lay representatives formed
an integral element. It was not of course that they wished
to exclude the laity from the councils of the Church. Full
provision, as we shall see, was made for lay representation
in church government. It was rather that they adopted the
term "synod" in its traditional sense as an assembly of
those of the clerical estate. We shall note, too, the strong
emphasis which Bishop Broughton at any rate laid upon
the rights of a properly constituted body, consisting of
bishops and clergy, for the discussion and determination of
matters which were particularly the concern of the clergy.

ibid.

216 WILLIAM GRANT BROUGHTON

At the same time it was not anticipated that do'ctrinal
issues would come within the purview of the proposed
synod, except in so far as they might be called upon to act
as an ecclesiastical court for the trial of cases of doctrinal
error. It was far from the desire of the bishops to claim
for the proposed synods the power "to alter the Thirty-nine
Articles, the Book of Common Prayer, or the Authorized
Version of the Holy Scriptures." To these maintained in
their integrity and a'ccepted by common consent, Brough-
ton looked as a main bond of unity between the Mother
Church and the daughter Churches in the colonies or else-
where, a bond which both Broughton and his fellow bishops
again and again declared their solemn intention to maintc.n
intact. No authority, Broughton asserted, was competent to
touch them except a council representative of the whole
Church. There were, however, many matters "of practice
and ecclesiastical order" upon which such synods might be
qualified to consult and agree: exercising the power of
making rules on such subjects and conducting "the pro-
cesses necessary for carrying suth rules into effect." It was
thus mainly in matters of practical administration that the
proposed synods were to assist the bishops, removing such
matters from their sole authority and making them matters
of joint consultation, determination, and action on the part
of bishops and clergy acting in conjunction.

Even more far-reaching, however, in its apparent novelty
and even revolutionary 'character, than the establishment of
synods of bishops and clergy was the further proposal "that
the laity acting by their representatives duly elected should
meet in diocesan and provincial Conventions simultaneously
with the diocesan and provincial synods." 7 In this case too
it was in part the difficulties of exercising discipline with
respect to the laity which forced to the front the proposals
just quoted. It was "practically impossible in these times,"
says a voluminous but lucid writer in the Colonial Chwch

7 ibid.

THE 1850 CONFERENCE AND AFTER 217

Chronicle of the time, "to maintain discipline or to exclude
from the Communion of the Church those who are not fairly
members of it, either on account of heresy or evil life,
unless the laity are made to combine in some orderly way
in their legislative arrangements." 8 Moreover, experience
had increasingly convinced the bishops that particularly in
new and democratically inclined countries the Church could
not grow and flourish, and elicit the a'ctive support of its
people, unless the laity were fully represented in the con-
ciliar authorities of the Church. They, too, like the clergy,
must share with the bishop the task of the control and man-
agement of church affairs. It was not however the inten-
tion of the bishops that the proposed conventions of the laity
should form an integral element of the synod, which as we
have seen was to consist of bishop and 'clergy only. The
conventions were to sit "simultaneously with the diocesan
and provincial synods," but as a separate house, debating
and resolving independently those matters "affecting the
temporalities of the Church" which were properly the con-
cern of its lay members.

The Report does not state what range of subjects was in-
tended to be covered by the term "temporalities." It seems,
however, obvious from Broughton's own comments that it
was intended to include all matters, not merely financial,
affecting the welfare and good government of the Church,
with the exception of those of a more immediately spiritual
nature which were the proper sphere of the clerical synod.
Nor, so far as the language of the Report goes, is it made
clear whether it was intended that synod and convention
should always sit separately, or as seems obvious in the later
declarations of Broughton and others, that the two bodies
should normally sit and debate as one House on matters of
joint concern, voting however as separate Houses. Yet the
phrase "severally consult" would seem to point to the fact
that at the time of the conf erence at least, the bishops con-

8 Colonial Church Chronicle, vol. iv, p. 257.

2i8 WILLIAM GRANT BROUGHTON

templated two Assemblies sitting separately and simultane-
ously, though often deB'ating the same subjects. This con-
clusion seems also borne out by the provision "that no act
of either order . . . should be valid without the consent of
the other."

Such then were the main recommendations of the Report
issued by the bishops as the outcome of their conference:
and we shall deal in due course with the result of the con-
ference and the steps which were taken by Broughton to
carry into effect those provisions of the Report which con-
cerned the bishops' suggestions as to the establishment of
synods and lay conventions. It may, however, be well at
this stage to set in clearer relief the fundamental issue at
stake in these recommendations. Difficulties of discipline,
clerical or lay, were only one outstanding example of the
anomalous position in which the early Colonial Church was
placed. The anomaly consisted of the fact that while the
Colonial Church was nominally bound by the ecclesiastical
laws in force in England, those laws could in many cases
not be administered in the colonies. They 1 were laws applic-
able to a Church "as by law established." They depended
for their efficacy on the peculiar relations to the State in
which the Church in England stood. In a colony however
in which, to use Lord Grey's words in 1848, "the English
Church was no more established than the Roman Catholic
Church," there were no means of enforcing those laws. The
position, at least so far as it 'concerned episcopal discipline,
was well stated in the following words : "The exact state of
the grievance appears to be this. By the patents under which
the several colonial bishops were appointed to their sees all
the laws and ordinances affecting the Church and the clergy
at Home were extended to the Church and clergy abroad.
The bishops were empowered to hear witnesses, and to
exercise their ordinary episcopal power in their own courts.
But on the very first occasion of their powers being put
to the test they were disputed; and on reference being made

THE 1850 CONFERENCE AND AFTER 219

to the highest legal authorities at home, it was determined
that in granting those powers the Crown had exceeded its
authority. They were, therefore, withdrawn from all subse-
quent patents." Such was the impotence to which the bishops
of the .Church in the colonies were reduced through the fact
that the latter had no position of privilege in connexion with
the State, such as was possessed by the Church in England.

At the same time the Church in the colonies was de-
barred by its nominal subjection to the ecclesiastical laws of
England from taking any practical steps to organize itself
on a voluntary basis and from adopting a constitution and
laws of its own. The rigid restrictions imposed by law in
England on the convening of ecclesiastical assemblies and on
the discussion and adoption of rules and regulations for the
good government of the Church were, it seemed apparent,
also binding in the colonies : and any attempts on the part
of the Church there to establish synods vested with legis-
lative authority, and to exercise through them the right of
regulating its own affairs, might well, it seemed, bring the
bishops and clergy into conflict with the Queen's supremacy
and the acts in which it was embodied, 9 and render them
liable to legal penalties. "The great complaint seems to be,"
wrote Broughton to the Archbishop of Canterbury in De-
cember 1851, "that through the operation of the Royal
Supremacy we are reduced to a state of absolute inaction
as to the internal regulation of our own church affairs, in-
somuch that neither can any single bishop within his own
diocese, nor all the bishops of the Province in conference
assembled, take a single step in any measure of discipline
or improvement with any assurance that his or their acts
have the force of law," or, as he might have added, would
not bring him and them into conflict with the law.

Thus the Colonial Church was left "in the unhappy con-

"By that statute of 1534 (25 Henry viii, c. 19) convocation was
forbidden to make any canons or ordinances without the King's con-
sent to do so." F. W. Warre . Cornish, The English Church in the
Nineteenth Century, pt ii, p. 25 (London, 1910).

220 WILLIAM GRANT BROUGHTON

dition of possessing neither the substantial advantages of
an established, nor the compensating freedom of a volun-
tary church." 10 "It was," adds the same writer, "fettered
and crippled. It has all the encumbrances of an establish-
ment with none of its benefits. It has thrust upon it the
self-dependence of an English dissenting body, without its
freedom of action." The extent and limits of episcopal
authority, and the mode of its exercise, were defined in the
letters patent issued by the Crown. Yet the bishop could
not fall back on the Crown or on the civil courts to enforce
the disciplinary action taken under the authority so con-
ferred : and it became increasingly obvious that the authority
so given not only, as we have seen, vitiated the relations of
mutual confidence and co-operation which should exist be-
tween bishop and clergy, but that it could not be validly
exer'cised at all in a colony possessing its own legislature.
The decisions of the Judicial Committee of the Privy Coun-
cil in the Long v. Capetown case in 1863 that, letters patent
were "ineffectual to create any jurisdiction, ecclesiastical or
civil, within the Colony," and in the Colenso case three years
later that "the letters patent of the Crown cannot confer
ecclesiastical jurisdiction in a colony or settlement which
is possessed of an independent legislature" only brought to
a final head what had become increasingly apparent, viz., that
the authority nominally conferred by the Crown under letters
patent had completely broken down and must be replaced by
an authority defined and conferred not by an external 'civil
power but by the Church itself.

It remained then for the Church to reorganize itself
on a voluntary basis, to establish its own legislative and
judicial organs, and through them to regulate its own
affairs. "If it [the Colonial Church]," says a writer of the
time, "can be shown to enjoy no especial or exclusive privi-
lege, what plea exists for refusing, or even grudging to the
Church, the assembly, or conference, or synod, for the regu-

10 Colonial Church Chronicle, vol. vi, p, 282,

THE 1850 CONFERENCE AND AFTER 221

lation and management of its own affairs, which is possessed
by other communions standing in precisely the same relation
to the State P" 11 "All that we demand," adds the same writer,
"is liberty for the bishop, clergy, and laity of each diocese
to meet together in authorized assemblies, to take into con-
sideration from time to time the affairs of that diocese ; and
so to adopt measures for supplying the needs and correcting
the abuses of the Church." Yet just at this point, as we
have seen, another set of difficulties arose : and the Church
cut off from the authority conferred by the State, found it-
self, by the restrictions which the State imposed, debarred
from establishing a constitutional authority of its own. It
seemed indeed to Broughton that there were formidable, if
not insuperable, difficulties of a legal character, and the out-
come of Tudor legislation by the English Parliament, which
effectually thwarted any freedom of action in this direction.
Something will be said later of these difficulties. The event
showed that they were more apparent than real, and that in
practice there was nothing to prevent the Church in the
'colonies from taking matters into its own hands and estab-
lishing its own organs of government precisely as if those
difficulties did not exist. In any case, whatever the difficul-
ties might be, the whole trend of events pointed to the urgent
necessity of furnishing the Church with constitutional or-
gans providing for and regulating the co-operation of clergy
and laity with the bishops in the government of the Church :
and such was the form taken by the recommendations agreed
upon by the bishops at the 1850 conference.

The report of the pro'ceedings at the conference was for-
warded to the ecclesiastical authorities in England, and a
reply, dated 15 July 1851, was received by Broughton from
the Archbishop of Canterbury.

The Archbishop recognized the difficulties under which
the Colonial Church laboured owing to "the uncertain juris-
diction of the bishop, and the consequent imperfection of

"ibid., p. 281.

222 WILLIAM GRANT BROUGHTON

discipline," but maintained that the Queen's supremacy which
"must be assumed as unquestionable," effectually prevented
"the issuing of any synodfcal mandate, or even the assemb-
ling of any synod which should claim authority." He pressed
the importance of the clear formulation of their needs and
demands on the part of the bishops of the Colonial Church,
"with especial view to the inconveniences which you ex-
perience in the practical enforcement of discipline." Such
a "specific scheme" he thought might be submitted to "the
Colonial Secretary and the ecclesiastical officers of the
Crown," who might be asked to prepare a legislative measure
"such as would place you in a better condition for the right
administration of church discipline."

The comments of both Bishop Broughton and Bishop Tyr-
rell on the Archbishop's reply are extant. Neither of them
found it satisfactory. It implied, if it did not express,
disapproval of the Australasian bishops' proceedings at the
conference. It showed, in their judgment, little apprecia-
tion of the real scope of their difficulties, regarding them as
concerned solely with discipline. Nor in Broughton's
opinion was the Colonial Office assisted by the ecclesiastical
officers of the Crown, the authority to whose opinion the
demands and difficulties of the Colonial Church should, in
the first instance, be submitted. He felt that a matter affect-
ing the Church should first come before the authorities of the
Church at Home, and in his reply to the Archbishop urged
"that the Church here would certainly desire any measures
affecting their ecclesiastical condition to be debated in an
assembly in which Your Grace and the other prelates of the
English Bench should form a part." In a later letter to the
Archbishop, dated March 1852, Broughton outlined what
he regarded as the most practicable scheme for gaining the
relief needed by the Colonial Church. He had meantime
resolved to convene his clergy and to consult both repre-
sentatives of the laity and them, on the constitutional issues
raised in the conference report, with a view to securing

THE 1850 CONFERENCE AND AFTER 223

their support for a petition to the Queen "seeking a re-
moval of those obstacles which are supposed to subsist
against synodical assembly of the bishops and clergy of the
diocese."

He hoped, moreover, that the action eventually taken
would not be limited in its scope to his own diocese or even
to the province to which he was Metropolitan. He foresaw
the danger of disunion and of "incurable differences" which
would arise if each diocese went its own way in the framing
of its constitution. He had, too, been increasingly impressed
by the extent to which similar demands as to the justice
and necessity of reviving the synodical powers of the Church
were being urged on the part of widely scattered churches of
the Anglican Communion. The same need and the same
remedy as had been pressed from Australia was also urged
in Canada and in South Africa. It had found expression,
too, in "the now prevailing deliberations in England for
restoring Convocation to activity," 12 a movement which he
hoped would aim not only at reviving the Assembly of the
episcopal and clerical Houses, but also at establishing in
connexion with them "a House of Lay Representatives."
Such a revived and reformed assembly in England might
well, he thought, provide a model which would be adopted
by the Colonial Churches. The policy which he advocated
was "that all these separate efforts should be brought to
combine in one endeavour to obtain an identity of organ-
isation and government for the English portion of the Re-
formed Episcopal Church within Her Majesty's Dominions."
Indeed he hoped that not only the Colonial, but the Scot-
tish and American Churches might also be organized on the
same model. "Only let it be provided," he wrote, "that the
synods and lay conventions of the colonial dioceses shall,
at it were, revolve around the central primary body of the

M Convocation had been prorogued in 1717, and after some years of
remonstrance and agitation met again for the transaction of business
in February 1855. See The English Church in the Nineteenth Century,
pt ii, ch. ii.

224 WILLIAM GRANT BROUGHTON

English Convocation, deriving light from that source and
retained in their proper orbits by its attraction, and regu-
lated by its influence, and the greatest good will be attained."
Such a union of Churches throughout the world "holding
the principles of the English Reformation" might, he
thought, be employed "to counterbalance that false and facti-
tious system whereby the Church of Rome misleads all
nations."

The Bishop's vision of a "confederation of episcopal
churches, all agreeing in one form of doctrine, using the
same Liturgy, and the same translation of Scripture, and . . .
regulated each under their proper bishop, by synods and
conventions (provincial and diocesan) all framed according
to the same model," was not destined to be fulfilled in the
way which he 'conceived was most desirable, viz., by com-
mon action and the acceptance of a draft constitution alike,
not in detail, but in outline, by all the colonial dioceses. Even
within his own province the dioceses went their own way,
framed their constitutions, and secured recognition for them
along widely differing lines. So, too, with other episcopal
Churches both within and without the Queen's dominions.
Yet however independent and separate the action taken by
dioceses and provinces in the framing of their constitutions,
the actual result has proved to be much as Broughton aimed
at and desired : and in the Anglican communion, combining
freedom of self-government with a genuine coherence and
unity in its various provincial and regional Churches, and
with its own common organ of mutual consultation, there has
grown up rather than been consciously built, that "con-
federation of episcopal Churches" on which the Bishop's
mind and heart were set.

But meanwhile he had to deal with that part of the wider
confederation with which he was immediately concerned.
He hoped that at least so far as the Church in Australia
was concerned the dioceses would agree on a common state-
ment of their constitutional needs, which could then be pre-

THE 1850 CONFERENCE AND AFTER 225

sented for the consideration of the authorities at Home.
He hoped, too, that if it should seem desirable that he
should proceed to England to present the case so framed,
he would go as the recognized representative of the whole
provin'ce, and not of his own diocese or colony only. In
these hopes, however, he was destined to be disappointed.
The dioceses proceeded to take independent action. The
Bishop of Melbourne convened a conference of clergy and
laity in June 1851 to discuss the question of "the expediency
and mode of organizing diocesan synods and conventions."
The conference sat for a fortnight and passed resolutions
in favour of the establishment of a representative church
assembly: and Perry defended the a'ction so taken against
the criticism expressed by Broughton, that he had shown
"a spirit of independency and separation" in not consulting
his Metropolitan before taking such a step.

Similarly the Bishop found fault with the disposition
"to sit in judgment upon us and upon our conclusions ex-
hibited in Adelaide and Hobart Town," and with the sug-
gested constitution for the government of the Church which
had been proposed by the Bishop of Adelaide as involving
"almost a total departure from the catholic principle of
primitive episcopacy." Similarly independent action was
taken in New Zealand.

The course of events thus abundantly justified Bishop
Tyrrell in his conviction that "any attempt to unite the six
dioceses of the province in one form, or under one code
of church laws and regulations, will be labour lost." "The
united action," he added, "of the Church in this province
would seem to be a matter of great and real difficulty":
and if the bishops, as proved to be the case, acted inde-
pendently in shaping the constitutions of their respective
dioceses, it would naturally follow that there would be un-
willingness on the part of the five bishops "to allow the
sixth to be considered as proctor or representative of the
province" in any representations made at Home, and that

Q

226 WILLIAM GRANT BROUGHTON

if the Metropolitan went to England he would go to speak
the mind, not of the whole province, but of two of its
dioceses only, Sydney and Newcastle.

Even under this limitation, however, the Bishop saw very
clearly that it might be necessary for him to proceed to Eng-
land in order to be in touch with the authorities, lay and
ecclesiastical, at Home, who would be charged with the
handling of the question remitted to them from many quar-
ters by the Church in the colonies, and to keep them in-
formed of the difficulties, legal and constitutional, with
which the Church overseas was faced. He determined,
however, to leave the decision on the matter in the hands
of his clergy whom he purposed to call into consultation
with himself, early in 1852, on the recommendations of the
1850 conference, particularly with regard to the forma-
tion of synods and conventions of the laity.

CHAPTER XVIII

THE FOUNDATIONS OF CONSTITUTIONAL

GOVERNMENT

(P.A.M.)

THE conference of the Bishop with his clergy, long planned
and long delayed, eventually met on 14 April 1852, in the
schoolroom of St Andrew's Cathedral Church. Two questions
only were submitted to the meeting for consideration, viz.,
whether the clergy were in favour of establishing a con-
stitution for the Church, and what steps should be taken
to effect this, especially as it related to the place which the
laity were to take in the councils of the Church. The address
delivered by the Bishop on this occasion, 1 extending in its
published form to twenty closely printed pages, consisted
mainly of a plea urged with restraint and moderation yet
with masterly skill, advocating the recommendations of the
bishops at the 1850 conference, that the laity should be
associated in each diocese with the bishop and clergy in the
responsible government of the Church. "We have," he
said, "but one object in view, that of introducing the laity
in an elective convention to undertake, in conjunction with
the bishop and clergy, that superintendence of the ordinary
and 'current affairs of the Church as to its internal manage-
ment, which the force of circumstances no longer suffers
the Sovereign, as head of the Church, to administer." The
principle or the fiction of the Sovereign as the representa-
tive of the lay element in the government of the Church

A The address is reported in full in the Sydney Morning Herald,
15 April 1852.

228 WILLIAM GRANT BROUGHTON

had broken down under colonial conditions. "The Sovereign
neither does nor can interfere in the direction of the con-
cerns of a colonial church." At the same time the laity
in the colonies were themselves, it appeared, largely debarred
from taking that "part in church affairs which becomes their
intimate relation to the body." Hence it was right and
expedient that "the Church should in all humility petition
that liberty may be granted her to exert her inherent powers
in those particulars wherein the State now ceases or declines
to act." Moreover, however new, and even revolutionary,
the proposed step might seem, all they asked was that they
might "return as nearly as possible to the primitive rule in
matters ecclesiastical." He adduced scriptural evidence to
show that the laity enjoyed a share, if a strictly limited
one, in the government of the primitive Church. The task
assigned to them in early times was that of "ratifying by
their consent every judgment in religious questions." It
was now, however, proposed to extend this very limited
privilege by making it necessary that "such judgment cannot
become a law without their ratification." 2 "The Bishops
have proposed," he added, "that neither their own order,
nor the order of the clergy, nor both united, should be
competent to decree any fresh formulary of faith or doc-
trine, order or discipline ecclesiastical, to be conclusively
binding on the Church, unless it be accepted and ratified
by the consenting vote of the lay convention."

Thus the object of Broughton and his fellow bishops
who had met in conference had been "simply to secure
the great principle of giving the laity a voice, and a
due share of influence in the management of church affairs."
There were at present anomalies of discipline and govern-

a For the principle underlying this provision see Hooker, Laws of
Ecclesiastical Polity, bk viii, ch. vi (London, 1867). "Till it be
proved that some special law of Christ hath for ever annexed unto
the clergy alone the power to make ecclesiastical laws, we are to hold
it a thing most consonant with equity and reason, that no ecclesiasti-
cal law be made in a Christian commonwealth, without consent as well
of the laity as of the clergy."

CONSTITUTIONAL GOVERNMENT 229

ment in the Church which could not be rectified "without
the consent of the laity," to whom furthermore it was pre-
pared to accord a representative place in the councils of the
Church. They were to sit in conventions "simultaneously"
with the synods. It was anticipated by the bishops, said
Broughton, that "as a general rule the clerical synod and
lay convention should sit and deliberate as the members of
one body." Yet there were occasions on which it was
desirable that the two houses should sit and deliberate
separately. There were questions "so obviously spiritual/'
that the clergy had a right "in virtue of their office, to con-
sult among themselves exclusively upon them." Similarly
there were matters "so closely touching upon pecuniary
interests" as to make it appropriate that they should be con-
sidered exclusively by the laity.

On this point the Bishop was adamant in his insistence.
His "deep and settled conviction was that Christ established
as a rule of the Gospel ministry that it was essentially
separate from the lay portion of the Church." To obliterate
this distinction would be, he maintained, "to destroy the
form and substance of Christianity." The clergy were the
"appointed teachers of the laity," and if they surrendered
the right and duty of framing "their instructions separately
from those who were to receive them," they would be
"tearing off the seal of Ordination," and "abandoning the
lot from which they derived their title." Nor would he
for worlds "be the first bishop in the Church of England to
give his assent" to the proposal that the clergy should never
sit separately. The laity must be prepared "to allow that
there may be, and must be, some cases in which they cannot
be properly or lawfully associated with the consultation of
the clergy." In a letter to Canon Allwood, written the day
before the conference met, it was on this point that the
Bishop laid most stress. Allwood had apparently pressed
for the amalgamation of clergy and laity in one House for
all purposes of deliberation and voting; and Broughton

230 WILLIAM GRANT BROUGHTON

warns him of so revolutionary a step, and insists on the
need of maintaining for the clergy "the privilege of meet-
ing separately for discussion, if they should think the wel-
fare of the Church demanded it." He pointed out that the
clergy were excluded from the House of Commons on the
assumption that "they have a different class of interests to
attend to, and ought therefore to sit and debate in an
assembly of their own." He believed that the separation
between the functions of clergy and laity was a fundamental
principle of the Church, and nothing would induce him to
compromise it "unless the Church of England by a general
determination should declare the contrary."

Equally insistent was the Bishop on the retention in the
bishop's hands of the power of veto on all church legisla-
tion. He shrank from the ultra-democratic course taken,
he understood, in this respect by the Episcopal Church in
America in "the regulation that in a diocesan synod the
bishops should sit, not as a distinct estate or order, having
a controlling voice, but simply as a chairman of a meeting,
having but a casting vote." This was an arrangement, he
maintained, which "presents an idea of the office of a bishop,
which, it is scarcely necessary to say . , . the Church of
England has never accepted, the primitive churches never
contemplated, and the Scriptures do not recognize/' That,
in the legislative assemblies of the Church the bishop con-
stituted a separate House and that no measure should be
regarded as carried unless it had received his separate
assent, was a principle not only rooted in the traditions of
the Church but one, the expediency of which has been more
than abundantly justified by the test of experience.

We have dwelt at some length on the Bishop's addresses
at this important conference, both that delivered at its
opening and that given at the adjourned meeting on the
following day. The latter was followed by a debate in
which a number of the clergy took part, and which was fully

CONSTITUTIONAL GOVERNMENT 231

reported in the Sydney Morning H&rdd of the following
day. The two main resolutions were moved by the Rev.
R. Allwood, incumbent of St James's Church, and after
considerable discussion were carried, the one dealing with
the place of the laity in the future constitution of the Church
by twenty-nine votes to eighteen, the other approving of the
form of petition to the Queen by thirty-five votes to eight.
In subsequent private letters the Bishop gives his own
impressions of the dis'cussion. In the formal notice issued
early in March convening the conference he had impressed
on the clergy the need of attending it equipped, as fully as
possible, with materials for forming a well-considered judg-
ment on the issues on which their decision was to be asked :
and he had requested them with this end in view to summon
meetings of their parishioners, at which they would bring
under consideration the two papers which were later to be
submitted to the conference, the one a declaration to be
signed by the bishop and clergy, approving of the proposal
to establish a synod and convention of lay representatives
for the Diocese of Sydney and to present to Her 'Majesty
the Queen a petition praying for the removal by royal
grant or by legislation of such legal obstacles as existed to
the holding of such synods and conventions, and the other
the actual form of the petition to be presented.

The Bishop was disappointed with the response made to
this request. Those who attended the vestry meetings failed
to understand the question at stake and raised a variety of
side issues and factious objections, and this mainly because
the clergy themselves had not taken the trouble to acquaint
themselves with the facts and proposals and so to be pre-
pared to give the necessary guidance. "With the exception
of Mr Allwood, and perhaps one or two more, I really
believe that they had not bestowed all of them together a
good half hour's thoughtful attention upon the subject since
our Minutes were circulated." So wrote the Bishop to
Tyrrell a month after the conference. Within the con-

232 WILLIAM GRANT BROUGHTON

ference, so the Bishop said, opposition came from two sides,
those who were opposed to any introduction of the lay ele-
ment into the government of the Church, and those who
advocated the admission of the laity to a share in all deter-
minations on church matters, thus "obliterating all dis-
tinction between them and the clergy." There was also the
Irish element which opposed for the sake of opposition.
Fortunately, however, these groups were so divided among
themselves that they failed to unite in opposition, and came
over separately to vote in favour of the petition to Her
Majesty.

The action so taken by the Bishop and clergy was not
however allowed to pass without protest from without the
conference. It aroused fears of clerical presumption in the
minds of the conservative laity. Protests 3 were made and
published in the Press, only differing from each other in
the degree of ignorance which they betrayed of the real
nature of the Bishop's proposals: and at a representative
meeting of laymen held just a month after the conference
of clergy, a resolution was unanimously carried in favour of
a counter petition to the Queen praying her to withhold her
consent to the petition adopted by the clergy, and declaring
that the petitioners "most firmly protest against the
establishment by law of any system of church government
in which the bishops, clergy, and laity shall not meet and
vote in one council, with equal and concurrent authority and
jurisdiction, reserving to Your Majesty all the authority
vested in Your Majesty as the Head of the Church." The
petition as thus framed ran counter to a principle on adher-
ence to which, as we have seen, the Bishop laid the greatest
stress, viz., that provision should be made for the clergy to
sit and debate separately from the laity on any matter of

8 One such protest included the assertion that "if Legislative auth-
ority be given to enforce ecclesiastical discipline, either by fine, im-
prisonment, or other corporal punishment, to any one Church, such
legal authority would be to the imminent peril of civil and religious
liberty in general."

CONSTITUTIONAL GOVERNMENT 233

special concern to them: and in a subsequent letter com-
menting on these proceedings Broughton alluded to the lay
petition as one which seeks "to elevate the laity to an
equality of authority and jurisdiction with the bishops and
clergy in all matters whatsoever, temporal or spiritual, con-
nected with the Church," and as thus containing "mon-
strous proposals" such as "would have subordinated and
overthrown the Church of England altogether." There was
some ground as we shall see for the Bishop's apprehension,
even if the event has not fully justified it.

The result of the conference in April brought the Bishop
to a definite decision to visit England in 'connexion with
the constitutional issue thus raised. For long he had
hesitated as to the need or advisability of this course. As
late as March he had written to Coleridge that he feared
that he would be too late to influence the course of proceed-
ings in England, even if he sailed immediately, in view of
the possibility of the bill proposed by Gladstone "for con-
ferring on the Australasian Churches the privileges we have
asked for" becoming law before his arrival. This however
he thought unlikely: and he increasingly saw that his own
presence in England would be of marked value in securing
a satisfactory legal and legislative settlement of the matter,
a settlement which would not be applicable to this or that
diocese only, but would "tie together in one fellowship the
entire Reformed Episcopal Church." So he determined to
go, and in May was already discussing with the Bishop of
Newcastle the ship and route by which he would travel. In
the same letter he also outlined the course of proceedings
which he proposed to follow on his arrival in England.
These were the proposed successive steps which he hoped
would be taken :

i. He would first go to the Archbishop whose opposition
to the introduction of a lay element in the councils of the
Church he hoped to overcome, and with his assistance would
gain access to Lord Grey, the Secretary of State.

234 WILLIAM GRANT BROUGHTON

2. Through the latter he hoped to secure the appoint-
ment of a Royal Commission, including "a certain number
of bishops and clergy, with a competent proportion of lay-
men, consisting of some lawyers, common and ecclesiastical,
to examine into and report on the application." He hoped
thus to secure a weighty body of opinion as to "the prin-
ciples which must be admitted and acted upon in proposing
the framework of a constitution for the entire colonial
Church."

3. The Report of the Commission would in due course
be laid before the Queen.

4. The Queen would be requested to appoint a sub-
commission in each 'colonial diocese "for the purpose of re-
viewing the proposed constitution as recommended by the
head Commission in England, and adapting it to the cir-
cumstances of the particular diocese for which that sub-
commission is acting."

5. The Report of such sub-commissions, after approval
by the clergy and laity in each diocese, would be returned
to England "for the approval and ratification of the Queen
in the exercise of Her Supremacy."

6. Application would then be made to the Colonial
Legislative Councils to give effect to the provisions of the
Constitutions regarded in the same light as the by-laws of
any other body corporate."

The Bishop eventually sailed, as narrated elsewhere, 4 on
16 August. In a farewell address to his clergy on the eve
of his departure he explained that his main purpose in
undertaking the journey was "to solicit in the proper quarter
the removal of those restrictions by which our Church is
at present inhibited from the free exercise of those faculties
of self -guidance with which she was originally endowed:
that there might no longer exist any obstacle to the meeting
of the bishops, clergy, and laity in a lawful assembly, to con-
sult and make regulations for the better management of

* See Chapter XX.

CONSTITUTIONAL GOVERNMENT 235

the affairs of the Church within this diocese." 5 Those re-
strictions he believed could only be removed by parliamentary
authority in England or by the personal intervention of the
Queen. To take direct action in the establishment of a
legislative assembly for the Church without such sanction
would, he believed, be illegal and a contravention of the
oaths which both he and his clergy had taken. This belief,
that royal sanction or an enabling act of parliament was
required to establish the legality of the action contemplated,
was generally held both in ecclesiastical and political circles.
The same need which drew the Bishop of Sydney to England
impelled other colonial bishops to take a similar course : and
Broughton hoped to confer not only with English authority
but with fellow bishops from overseas who had arranged
their visits to England to coincide with his. We have seen
that the Bishop had not only his own diocese in view, or
those in Australia, in his hopes for the future. He hoped
to see the establishment of "one uniform system . . .
throughout all the colonial churches (uniform I mean as
to all its vital and essential observances) whereby they may
be bound together in one great system of unity," an object
which would be greatly facilitated by opportunities of per-
sonal consultation with bishops from other overseas dioceses.
The event was to prove that Broughton was able to carry
out only a fraction of the plan in its successive stages which
he had proposed to himself. He landed in England on
20 November 1852, and died on 20 February 1853. He had
interviews in December on the subject which had brought
him to England with the Archbishop of Canterbury, with
the Bishop of London, and with Gladstone. He wrote
also of a "convention of colonial bishops" which was to be
held in January with the express approval of the Arch-
bishop, to be followed by a further conference with the
Archbishop himself. Illness and death, however, prevented
any decisive results from being reached. Broughton was

5 Colonial Church Chronicle, vol. vi, p. 221.

236 WILLIAM GRANT BROUGHTON

the acknowledged leader in the 'cause and, his leadership
once removed, efforts for combined action on the part of
the colonial episcopate fell increasingly into abeyance.

The initiative, however, in constitutional reform had not
rested only with the Colonial Church and its bishops. Their
cause had aroused increasing interest in England. Already
in 1850 the question of the position of the Church in the
colonies had been opened in both Houses of Parliament. A
preliminary attempt was made in that year by Gladstone
in the House of Commons and by the Bishop of Oxford in
the House of Lords to remove the difficulties under which
the Church in the colonies laboured. Their action took the
form of "a resolution providing that when members of the
Church of England, bishops, clergy, and laity, assembled
together, and by consent laid down rules for their internal
government, it should be impossible for persons who had
consented to those rules, afterwards to appeal against them
to courts at Home." The attempt so made was unsuccess-
ful, but elicited from Lord Grey the admission that "a case
for enquiry had been made out."

In 1852 Gladstone went further, and brought in a bill
alluded to by Broughton in the farewell address to his
clergy already referred to, as one providing "that in each
of the colonial dioceses named in the bill, or to be here-
after included by the authority of Her Majesty, it shall
be lawful for the clergy and laity, under suitable regulations,
and with the assent of the bishop, to frame such regulations
as by the concurrence of all shall be deemed most salutary
and conducive to the welfare of the Church." 6 The Bishop
welcomed the fact that, so far as his information went, the
proposed bill was in agreement with the recommendations
of the Bishops' Conference of 1850, viz. "to extend to the
laity of the Church a degree of active influence, which from

"ibid., p. 221.

CONSTITUTIONAL GOVERNMENT 237

the outset they have never possessed directly, and perhaps
hardly indirectly, in the management of its affairs." 7

Actually the bill in question, 8 of the introduction of which
in the House of Commons Broughton had already received
information before he sailed for England, was one enabling
the bishop, clergy, and representative laity in the colonial
dioceses to meet together from time to time "to make . . .
any such regulations as local circumstances shall in their
judgment render necessary for the better conduct of their
ecclesiastical affairs," and exempting them from the pro-
vision of any "statute law, rule or other authority" which
might be construed as prohibiting such action. Appended to
the main enabling clause of the bill were a number of
limiting or safeguarding clauses framed mainly to secure the
supremacy of the Queen in the appointment of bishops, and
the due subordination of the bishops, clergy, and laity to
the See of Canterbury.

Gladstone failed to secure the passage of his bill through
the House of Commons. His action was however followed
in the next year, 1853, by a similar measure, the Colonial
Church Regulation Bill, 9 which was introduced in the House
of Lords by the Archbishop of Canterbury (Summer), and
which in that House passed its third reading in July. In the
case of this bill, the purpose of which was "to enable the
bishops, clergy, and laity of the United Church of England
and Ireland in Her 'Majesty's colonial and foreign possessions
to provide for the regulation of the affairs of the said
Church in such possessions," the provisions and restrictions
appended to the main clause were even more detailed and
specific than in the case of the previous bill. Elaborate
regulations were provided for the election of lay represen-
tatives to the synods or assemblies of the dioceses concerned :
and it was ruled that the votes of clergy and laity must
be taken separately, and that no resolution could be valid

7 ibid. "For the terms of the bill see ibid., pp. 68-70.
*>ee Colonial Church Chronicle, vol, vii, p, 55-6.

238 WILLIAM GRANT BROUGHTON

unless it had been approved by a majority of both Houses
and had received the assent of the bishop.

It was further provided that "a copy of the regulations
passed at the first Assembly (in each case) ... or later
alterations in them should be sent by the bishop to the
Archbishop of Canterbury, and that the latter within six
months of the receipt of them should submit them with
observations for the consideration of Her Majesty in Coun-
cil," and "Her Majesty by and with the advice of the Privy
Council, may allow or disallow the same as to Her Majesty,
with such advice, shall seem fit."

It was thus obviously intended in the proposed act to
maintain the active exercise of the supremacy of the Crown
with reference to the Church in the colonies, so far at least
as under colonial conditions was possible. Indeed the whole
bill was couched in terms which sought to provide that while
the Church in the colonial dioceses was to be freed for the
management of its own affairs, yet the bond uniting -that
Church to the Church at Home and to the Crown should
be maintained by express statutory provision.

The Archbishop of Canterbury's bill met the same fate
as that of Gladstone when it was taken from the House of
Lords to the House of Commons. In some quarters it was
viewed with groundless suspicion as an attempt to obtain
for the Church of England exclusive rights and privileges,
and to enhance the authority of the bishops at the expense
of the clergy. The main reason for its rejection, however,
seems to have been a reluctance on the part of the Church
at Home and its loyal members "to interfere or seem to
interfere by any act of the Imperial Legislature with the
Church's position in the distant provinces of the Empire."
The article in the Melbourne Church of Engfond Messenger,
from which the above quotation is made, is an outspoken
expression of the standpoint of the Church in the colonies.
It showed from the actual terms of the bill how ground-
less were the suspicions that it had encountered, particularly

CONSTITUTIONAL GOVERNMENT 239

with regard to the charge of an attempt to increase the
arbitrary authority of the bishops. It expressed the view,
which it believed the bill also reflected, "that the present
despotic power of Colonial Bishops should be taken away,
and a much diminished and duly regulated authority be con-
ferred in its stead ; because we believe that such a limitation
of episcopal authority would be greatly beneficial to the
Church, and would remove an objection which many ex-
cellent clergymen now fe.el to emigrate."

In view, however, of the rejection of the bill the article
goes on to face the question, "What ought the members
of the Church of England in this colony to do?" and it
gives the unhesitating answer: "Let them act as if it had
passed ... let them hold an assembly of the clergy and lay
representatives elected according to the provisions of the
bill; and let this assembly proceed to make such regulations
for the management of all the local affairs of the Church
and adopt such measures for giving effect to these regula-
tions as they shall deem expedient." This counsel was in
effect the inevitable outcome of three years of careful
thought and experiment. Throughout that period the assump-
tion underlying all discussion of the question at issue had
been that the Colonial Church could not move in the matter
of providing constitutional means for the regulation of its
affairs without the authority of Parliament and Crown in
England : and various avenues had been explored, and action
taken to secure that authority. Yet neither Crown nor
Parliament would intervene in the matter to resolve those
difficulties or to confer the required authority. Hence the
Colonial Church was thrown back on its own resources and
compelled to take action on its own authority without re-
ference to the Imperial Government at Home.

Yet it was equally clear that the colonial dioceses could
not revert, for purposes of church government, to the coer-
cive jurisdiction conferred by letters patent. It was not, it
is true, till 1866 that letters patent prescribing the sphere

240 WILLIAM GRANT BROUGHTON

and limits of episcopal jurisdiction ceased to be issued, and
not till 1873 that the Imperial Government formally resolved
that they should no longer be issued. We have seen that
the authority which they conferred, and the mode of its
exercise, were irksome to clergy and laity, and perhaps most
of all to the bishops themselves. Moreover, in the years
following the death of Bishop Broughton, the authority
which letters patent purported to confer on the bishops of
colonial dioceses was invalidated by a series of important
Privy Council judgments. But while these judgments thus
ended the regime of letters patent, they expressly laid
upon the Colonial Church the task of setting its own house
in order in its own way. They declared that the Church of
England in the colonies, as a non-established Church, stood
on precisely the same level as any other religious body, and
that "its members may adopt, as the members of any other
Communion may adopt, rules for enforcing discipline within
their body which will be binding on those who expressly
or by implication have assented to them."

It still remained, however, for the Church in the colonies,
including Australia, to decide what form local action could
take in default of recourse to the Imperial authorities at
Home, and particularly after the failure of Archbishop
Sumner's bill to secure the approval of Parliament. More
especially it had to be decided whether and to what extent
recourse should be had to the local state legislatures in
order to secure the legal and constitutional character of the
organs, legislative and judicial, for self-government which
the different dioceses were in process of erecting. The
course of action eventually adopted in New South Wales
and in other Australian colonies takes us some years beyond
the death of the subject of this memoir: yet it will not be
out of place to add a brief and summary account of this
creative epoch of ecclesiastical history, if only as revealing
the outlines of the constitutional structure of which
Broughton had done so much to lay the foundation.

BROUGHTON'S TOMB IN CANTERBURY CATHEDRAL

CONSTITUTIONAL GOVERNMENT 241

Two main possibilities lay open to the bishops concerned
and their advisers, either to secure the sanction of the state
legislatures to the proposed constitutions, whether in detail
or in the form of a general enabling bill, or to act by con-
sensual compact without reference to the civil authorities of
the State except in so far as this was necessary to secure
the property of the Church. Of bishops and dioceses in
Australia, which adopted the former course, Melbourne was
the first and most outstanding example, and Adelaide of
those which adopted the latter. Bishop Perry was through-
out a convinced advocate of the necessity of legislative sanc-
tion for the proposed constitution of his diocese. Even
before the colony of Victoria was separated from New
South Wales and obtained a legislature of its own, the
Bishop had promoted bills on patronage and discipline in
the Legislative Council in Sydney, the hostile and critical
attitude of which, however, compelled their withdrawal.
Failure in this effort was followed in June 1851, by a confer-
ence of bishops, clergy, and laity which resolved in favour
of organizing diocesan synods and conventions. Three years
later, in June 1854, a similar conference was convened to
consider a draft constitution and bill which had in the mean-
time been prepared by the Bishop's legal advisers. The draft
was carried by a large majority, and in November of that
year the Church Constitution Bill was placed on the statute
book of the colony. The Bishop then proceeded to England
early in 1855 in order to secure the royal assent to the act,
but in view of difficulties and objections which he there
encountered, he left England on his return journey in April
1856, with his object still unattained. The assent of the
Queen was, however, given after he had sailed and Victoria
thus represents an early example of a colony in which the
sanction of the local legislature, followed by the royal assent,
was obtained for the constitution of the Church." 10

10 Rev. Geo. Goodman, The Church in Victoria during the Episcopate
of Bishop Perry, pp. 2 2 If.

242 WILLIAM GRANT BROUGHTON

As against Bishop Perry's insistence on the necessity of
legislative sanction for the constitution of the diocese, Bishop
Short, of Adelaide, was an equally strong and consistent
advocate of the method of consensual compact. The views
which he held were expressed later in a pastoral charge de-
livered in 1858, in which he maintained that the wisest
course, the course which had actually been followed in his
diocese, was "not to leave the bishop to administer the dio-
cese on the absolute authority of his letters patent, nor to
seek legal authority over his clergy by ordinance of the local
legislature," but "to establish by mutual compact between
the bishop, clergy, and laity a system of self -regulation, to
which the 'civil law would so far give effect as to uphold
the agreements finally made between the respective parties,
and fairly carried out according to its provisions." . At a con-
ference held at Adelaide on 6 January 1852 a draft con-
stitution was accepted, and a resolution carried authorizing
a petition to the Queen to sanction and to give effect to its
provisions. Early in the following year the Bishop jour-
neyed to England in order to submit the petition, and
although the petition was not granted the visit had two im-
portant results. The provisions of the bill, already men-
tioned, brought by Archbishop Sumner before the House of
Lords, and tarried in that House, but rejected by the House
of Commons, were in no small measure suggested by the
terms of the Adelaide petition. More important yet, the
Bishop secured high legal opinion in England in favour
of the right of a colonial diocese to adopt and carry out
the provisions of a draft constitution without the sanction
of the Imperial legislature. Armed with this opinion Short
returned to his diocese, and in October 1855 convened a
diocesan assembly which considered, accepted and solemnly
signed the synodal compact and fundamental provisions
which thenceforward were to form the constitution of the
diocese: and the synod met under this constitution for the
first time in April 1856. The example of Adelaide in pro-

CONSTITUTIONAL GOVERNMENT 243

ceeding by the method of consensual contract was followed
by the dioceses of New Zealand and Capetown.

In New South Wales action to secure a constitution for
the Church was necessarily delayed by the death of Bishop
Broughton. The delay, however, had the advantage of pro-
viding the Church in this colony with additional materials
on which to form its judgment and to take action, in the
experience of other dioceses and the varied courses of action
adopted by them. Broughton's successor, Frederick Barker,
did not arrive in Sydney until March 1855, and it was two
years later that for the first time he found himself free to
direct his attention to this subject. In the year 1857 he
secured the preparation of a draft bill by three experienced
lawyers, which after consideration and acceptance by con-
ferences held in each of the two dioceses of the colony,
was to be submitted to Parliament. The conference in Syd-
ney was held in the Church Society's House, Phillip Street,
in November 1858. Canon Allwood, incumbent of St
James's Church, pressed for the acceptance of an enabling
bill only, giving the Church permission to hold synods and
to pass ordinances which should be legally valid. The
majority, however, maintained the view, an opinion in which
at that time Bishop Tyrrell concurred, "that the Church was
free to form synods, but feared that the exercise of this
power was a doubtful good without legislative definition and
compulsion . . . and that a mere Enabling Bill, ajnd still
more a Constitution founded on agreement or consensual
compact, like those in New Zealand and Adelaide, would
prove a mere rope of sand, powerless to secure coherence
to the Church in the colony." 11

The conferences held in the two dioceses then accepted the
draft bill with some amendments of importance, and in 1859
sent it to the legislature for parliamentary sanction. It was
passed by the Legislative Council, and by April 1861 was
ready for presentation for a second reading in the Legisla-

and Labours of William Tyrrell, D.D., p. 184 (London, 1882).

244 WILLIAM GRANT BROUGHTON

live Assembly. It was found, however, that meantime the
Legislative Council had on its own initiative introduced an
amendment into the bill, limiting the scope of the bishop's
veto and excluding from it matters "of temporal concern
only." Here was a matter of principle, with respect to
which the legislature proposed to override the express and
unanimous view of the Church. So anxious was Barker
to secure the passage of the bill that he would have accepted
it even with this amendment; so strong, however, were the
representations of Tyrrell and others in ob jetting to this
high-headed action of the State that the bill was withdrawn
from the cognizance of Parliament, and the Church in New
South Wales was, as the result proved, not only secured
from submission to the intervention of the civil authority
in its affairs, but was diverted from the course taken by the
Church in Victoria with respect to legislative sanction for
its constitution.

In spite of the action of the Legislative Council, Barker
remained throughout a consistent advocate of the method
of legislative enactment, a view in which he was the more
confirmed after his return from a visit to England in 1862
and 1863 by a dispatch addressed to the Governor of Cape
Colony by the Duke of New'castle, Secretary of State for
the Colonies, pointing out in reference to the Privy Coun-
cil judgment in the Long v. Capetown case that the synod
of the Diocese of Capetown in assembling and legislating
without parliamentary sanction had assumed powers and
taken action, which were legally ultra vires. Tyrrell on
the other hand had completely changed his views, and by
1865, when the constitutional question again came up for
consideration, had rea'ched the conclusion that even an en-
abling act was unnecessary to secure the legality of the
Church's action, as based on agreement, that it was best
for the Church to have as little as possible to do with the
legislature, and that it could meet in synod and pass regu-
lations binding on its members simply on its own volition:

CONSTITUTIONAL GOVERNMENT 245

and in accordance with these vi'ews the conference of
bishops, clergy, and laity in Newcastle met as a synod in
1865.

By this time, however, another factor had entered into
the question through the consecration of Mesac Thomas, as
Bishop of Goulburn, in March 1863. Thus the concur-
rence of not two only but three dioceses to the proposed
action of the Church in New South Wales became a matter
of importance, indeed of necessity, if the Church in the
colony was to seek uniform legislation for itself as a whole.
Further the addition of a third diocese 'constituted the
colony an ecclesiastical province, and raised the question
whether a provincial synod should be formed as well as
synods of the dioceses, and whether it should take pre-
cedence of the diocesan synods as the main legislative body
for the whole church in the colony. The latter course was
indeed strongly urged by Tyrrell, influenced in this direc-
tion, it may well be, by the course adopted in New Zealand,
where through the action of Bishop Selwyn provincial synod
was made the paramount legislative authority for the
Church.

Barker summoned a conference representative of his own
diocese in February 1865 and endeavoured to secure the
acceptance of an enabling bill, based on the act which regu-
lated synodical organization in Canada, for submission to
Parliament. The bill however had reference to the Diocese
of Sydney only and made no reference to or provision for
a provincial synod. To this action Tyrrell was strenuously
opposed, and in deference to his protests the proposed bill
was not submitted to Parliament, and Tyrrell, too, gained
increasing support for his view that the legislature should
be applied to only for a Church Temporalities Bill, to
which the constitution should be appended as a schedule,
for the regulation of the property of the Church.

He urged further that a provincial conference should be
summoned, representative of the three dioceses, in order to

246 WILLIAM GRANT BROUGHTON

determine a form of constitution for the Church in the
colony, and to decide to what extent application should be
made to the legislature : and he stated that he was prepared
to accept the judgment of the majority in such a conference,
even if it ran counter to his own views. The proposed
conference eventually met in 1866, and Tyrrell found him-
self confronted by a formidable opposition led by the bishops
and chancellors of the dioceses of Sydney and Goulburn,
who 'clung to the necessity of legislative action and were
strongly opposed to according to provincial synods,
if formed, any direct legislative authority. Grudging pro-
vision was indeed made by the conference for a provin-
cial synod, but its powers were so far crippled by the pro-
vision that only matters referred to it by all the dioceses 'con-
cerned could be taken into consideration, as to render it
wholly ineffective as an organ of church government.

Pressure was also brought on the conference to sanc-
tion approach to the legislature, both to secure the practical
working of the constitution and the management of the pro-
perty of the Church. In the event it was only the latter
which was made the subject of legislation: and by a short
bill which became law in October 1866 it was provided
that "the several Articles and provisions in the said con-
stitutions and any rules and ordinances to be made under
or by virtue, or in pursuance thereof are and shall for all
purposes connected with or in any way relating to the pro-
perty of the said United Church of England and Ireland
within the Colony of New South Wales be binding upon
the members of the said Church." 12 It was also provided
that a copy of the constitution should within three months
of the passing of the act "be recorded in the Supreme
Court." Thus mainly owing to the influence and efforts of
Tyrrell New South Wales stands with Adelaide and New
Zealand as a state within which the constitution of the

u 30 Victoria. An Act to enable the members of the United Church
of England and Ireland in New South Wales to manage the property
of the said Church.

CONSTITUTIONAL GOVERNMENT 247

Church was based on 'consensual compact, such legislation
as was applied for and obtained dealing only with the
recognition of the Church as a body corporate holding pro-
perty and with the conditions of its tenure of property.

We have thus carried the story to the point, well beyond
Bishop Broughton's death, of the establishment in
the different dioceses of his province of constitutional gov-
ernment in the form which practically it has retained to this
day. It is true that in 1872 the Church in Australia was
provided through the establishment of general synod with
a common organ of consultation and determination. It is
true again that provincial synods have been established in
other states than New South Wales, and in two cases have
been given direct legislative authority on a limited number
of specified subjects. Yet it is the diocesan synod, and not
provincial or general synod, which has remained the auto-
nomous unit of government, and, more particularly in the
case of those earliest established, has clung jealously to its
original charter and has shown a marked unwillingness to
surrender any legislative power to a larger and more repre-
sentative body. To a large extent this jealous attachment
to diocesan independence is the outcome of the circum-
stances under which diocesan synods were first established
in the middle of the last century. We have seen how
anxious Broughton was that, in framing these 'constitu-
tions and in seeking authoritative recognition for them, the
dioceses in Australasia should act in close co-operation, and
should present a common front; and we have seen traces
of the almost bitter disappointment which he felt at the
centrifugal tendencies of the dioceses of his province and
at their determination to act separately and independently
in this all-important matter.

It may indeed be said that this adherence to a jealous
and exclusive diocesanism has dogged the footsteps of the
Church in Australia throughout its subsequent history. It
effectuallv Drevented the vesting of general synod with any

248 WILLIAM GRANT BROUGHTON

measure of direct legislative authority. It reduced pro-
vincial action to a grudging minimum: and it has proved
the main difficulty in the way of the accomplishment of the
next and perhaps final stage of constitutional reform which
began in 1905 and is still incomplete. It is true that for
long the original constitutions, whether based on legisla-
tion or consensual compact, remained adequate to the needs
of the Church. Diocesan independence and separateness was
perhaps the natural counterpart of the political indepen-
dence, the one of the other, of the states. But increasingly,
and not least as a result of the establishment of the Com-
monwealth and the growth of national consciousness and
unity, it became obvious that the Church needed a far more
effectual organ of common legislation and action than is
provided by the existing general synod. Years of thought
and effort have been given to the matter of enlarging the
powers of general synod and of integrating the dioceses into
an organic unity for purposes of joint consultation and legis-
lation : and still the completion of the task lags through un-
willingness on the part of the larger dioceses to merge them-
selves in a greater whole and to surrender their indepen-
dence in matters of vital concern to the whole Church.

The other matter in connexion with which experience has
revealed the inadequacy of the diocesan constitutions as
originally formed is that of the connexion of the Church
in Australia with the Mother Church in England. Brough-
ton and his fellow bishops were anxious, as we have seen,
to place the administration of the Church on a more satis-
factory basis than that provided by the letters patent de-
fining the scope of their jurisdiction and disciplinary
authority. They desired that the s'cope of their jurisdic-
tion, and the authority to exercise it, should be derived ex-
plicitly not from the Crown, but from the Church : and they
laboured to provide the Colonial Church with its own organs
of discussion and administration, with full representation
for the clergy and laity acting in conjunction with them-

CONSTITUTIONAL GOVERNMENT 249

selves. But they were equally anxious to disclaim any inde-
pendence of the Home Church in matters of doctrine and
worship. They had no thought of altering the Book of
Common Prayer and the formularies of the Church on their
own authority: they had no thought of establishing or ac-
cepting any final Court of Appeal in matters of doctrine and
discipline other than that legally established for the Church
in England. Broughton indeed supposed that the main-
tenance of an exact identity in these respects must prove
the main bond of unity in that "confederation of episcopal
churches" which was, we have seen, the goal of his own am-
bition. Hence in the framing of the diocesan constitutions
the bishops and their advisers assumed no power of inde-
pendent action in these directions. Indeed they explicitly
disclaimed any desire for such authority. The legal bond
with the Mother Church which was thus left untouched has
proved, however, unduly to fetter the Church's freedom of
action in the light of 'changing circumstances. The growth
of the Church in Australia into a self-governing national or
regional church of the Anglican communion has brought
with it the necessity of the assumption under proper safe-
guards of authority to revise or alter the Book of Common
Prayer and the formularies of the Church. It has also
involved the proposal to erect a final Court of Appeal, for
matters of doctrine as well as of discipline, within and for
the Church in Australia. This was a development which
naturally lay beyond the horizon for those who framed
and accepted the original constitutions of the Australian
dioceses.

On one matter, however, we believe that Broughton
showed a wise prescience. We have noted the insistent
stress which he laid on the independence of the clerical estate
and on the right of its members to sit and debate with the
bishop, but apart from the laity, when any matter arose for
consideration which lay within the special province of the
clergy. Broughton's desire in this respect was not fulfilled.
Once admitted to the 'councils of the Church the laity were

250 WILLIAM GRANT BROUGHTON

not content with conventions separate from the synods of
bishop and clergy. They sought and obtained complete
equality with the clergy, whatever the subject of debate and
decision. The synods of the Australian dioceses do not con-
sist, in accordance with the traditional form of those assem-
blies and with the recommendations of the bishops of the
1850 conference, of bishop and clergy only, but of
bishop, clergy, and lay representatives. Moreover, in
the provision made for lay representation the laity consider-
ably outnumber the clergy, not infrequently by two
to one, in the diocesan synods. Often too their represen-
tatives are elected by a very inadequate parochial consti-
tuency. In the case of the largest metropolitan diocese
the unbeneficed clergy are entirely excluded from synod.
The laity have an equal voice and vote on all ques-
tions which arise for discussion and resolution, however
"spiritual" or doctrinal they may be: and the only
opportunity which the clergy possess of expressing their
own independent view is that which is provided by the
method, when demanded, of voting by orders. We believe
that in this matter, however, history has proved Broughton
right, and that the efforts which he and his fellow bishops
made to secure for the laity a responsible share in the coun-
cils of the Church has in effect led to an undue measure of
lay domination in those councils. That it was right and
indeed inevitable to ac'cord to the laity a share of such
responsibility we fully recognize, as also that the action so
taken has broadened the basis of church government and
administration, and strengthened the hold of the Church on
the loyalty of its people. We suggest, however, that the ac-
ceptance of the limitations on lay action proposed by
Broughton, such as would have enabled the clergy to deliber-
ate and decide separately on matters of specifically clerical
concern, would have made for a better and more propor-
tionate distribution of powers in the councils of the Church,
and often for greater progressiveness in handling matters of
primary importance.

CHAPTER XIX

MISSIONARY ENTERPRISE
(P.A.M.)

THE first white settlers in New South Wales found them-
selves in contact with a primitive people, which from time
immemorial had occupied the land. The aborigines with
whom they were brought into contact, and often into con-
flict, were "pure nomads, the members of a tribe hunting
over the land that had belonged to their ancestors, and
not encroaching on that of others." They were neither a
pastoral nor an agricultural community. They lived by
the chase, and the grass-seeds which their women ground
and cooked. They built no settled abodes, their only shel-
ter being the bark mia-mias, which they erected at their
camping-places. Their weapons, too, were of the most
primitive kind, the spear, the boomerang, and the nulla-
nulla. Charles Darwin in 1836 thus describes them : "They
will not cultivate the ground, or build houses, or even take
the trouble of tending a flock of sheep when given to them.
On the whole they appear to me to stand some few degrees
higher in the scale of civilization than the Fuegians."

Primitive though they were, the most archaic people ex-
tant, they made a far from unfavourable impression on sym-
pathetic observers. In 1822 Baron Field wrote: "They
bear themselves erect and address you with confidence,
always with good humour, often with grace." A recent es-
timate of them speaks of them as follows: "As a race, the
aborigines are polite, proper in their behaviour, modest,
unassuming, gay, fond of jokes and laughter, and skilful

252 WILLIAM GRANT BROUGHTON

mimics ... by nature frank, open, and confiding, of a lively
disposition, and 'cheerful under all sorts of privations."
They were not without religion. They believed in beings
with power superior to their own, beings, however, to which
they did not look for help, and which had no interest in their
conduct. Practical religion for them meant sheer magic,
"the magic of pointing bones and sticks, practised by medi-
cine men, themselves initiated by others." Disaster, sick-
ness, and death were never to them natural occurrences.
They were caused by magic, often directed from a distance.
Apart from the fashioning of their primitive weapons and
the chase, in which their capacity for observation and track-
ing almost reached the level of a fine art, much of their
time was spent in religious ceremonies, particularly those
connected with the initiation of adolescents into the full
privileges of tribal life. At the same time their social
code was far from undeveloped. The prohibitions and sanc-
tions connected with marriage were based on sound prin-
ciples and were rigidly enforced. It has indeed been the
motive of protection of their women from the lust and
rapacity of the lower 'class of white man which has been
one of the commonest grounds of conflict between the two,
of attacks on the part of the blacks and reprisals on that
of the white man.

The blackfellow, the original occupant of the land, could
not be ignored by the white invader. His presence consti-
tuted a claim both upon the Government and the Church.
Yet both government prote'ction and missionary enterprise
were rendered peculiarly difficult by the unsettled nomadic
life lived by the aborigines, and by a general lack of under-
standing of their mentality, beliefs, and customs. Subse-
quent experience has shown that the only satisfactory
method of handling the problem is by the setting aside on
the part of the Government of reserves of considerable
area, within which the blacks can live their own life un-
disturbed by the white pastoralist or mineral exploiter, and

MISSIONARY ENTERPRISE 253

within which are admitted only those white men, mission-
aries and others, who are there in the interests of the blacks.
In the early years of white settlement, when the small
community was struggling for its very existen'ce and its pio-
neers were gradually extending the area of effectual occu-
pation, it was hardly to be expected that this method would
be adopted: and in fact little or nothing was done to fulfil
this obligation, with one or two exceptions to be mentioned,
either on the part of the Government or the Church during
the first half-century of white settlement in the territory.

Yet it was not that the obligation was ignored. In 1839
Lord John Russell wrote to Sir George Gipps, Governor of
New South Wales : "You cannot overrate the solicitude of
H.M. Government on the subject of the aborigines of New
Holland. It is impossible to contemplate the condition
and the prospects of that unfortunate race without the
deepest commiseration. ... It is impossible that the Gov-
ernment should forget that the original aggression was our
own, and that we have never yet performed the sacred
duty of making any systematic or considerable attempt to
impart to the former occupiers of New South Wales the
blessings of Christianity, or the knowledge of the arts and
advantages of civilised life." The truth 'contained in this
admonition had not been a dead letter in New South Wales.
In the previous year a commission had been appointed by
Government, with Bishop Broughton as one of its members,
to inquire into the condition of the aborigines ; and an official
document, emanating in 1839 from the Chief Secretary's
office, records the appropriation of 5454 I2s. from public
funds, as the result of an "Estimate of the Public Expenses
of the Establishments for the Protection of the Aborigines,
and of Missions for their civilization and conversion to
Christianity."

Yet the story of the earlier organized efforts of a mis-
sionary or government character on behalf of the aborigines
was a record of repeated failure. In December 1814 Cover-

254 WILLIAM GRANT BROUGHTON

nor Macquarie had issued a proclamation in the following
terms : "With a view to effect the civilization of the aborig-
ines of New South Wales and to render their habits more
domesticated and industrious, and to render them not only
happy in themselves but also in some degree useful to the
'community, he has determined to institute a school for the
education of the native children of both sexes, and to assign
a portion of land for the occupancy and cultivation of the
adult natives."

Early the next year an Asylum for Aboriginal Children,
six of either sex, was opened at Parramatta, placed under
the superintendence of Mr W. Shelley, a missionary from
Tahiti, and under the general control of a mixed committee,
from which strangely enough the name of Samuel Marsden
was omitted. In 1823, after Governor Macquarie's de-
parture from the colony, the school was removed to Bla'ck-
town and was abandoned three years later.

A second attempt was made at Lake Macquarie in 1825.
A mission was established under the Rev. L. Threlkeld, with
financial support from the Colonial Government, but was
closed in 1841 "in consequence of the almost complete ex-
tinction of the tribes." The missionary in charge reported
that "the peculiar habits of the natives are serious draw-
backs to missionary enterprise and to their own spiritual
and civil advancement : for however much they may and
do become useful to Europeans in trifling employments, they
remain uninstructed in Christian principles and become by
such intercourse mere initiates in vice."

The same result awaited another attempt made at Welling-
ton in the west, under the Church Missionary Society, and
again supported by Government. The mission was established
in 1832, was visited by the Rev. S. Marsden, and was watched
with interest by Archdeacon Broughton, who arranged to
place at the disposal of the missionaries Threlkeld's "Ele-
mentary Introdu'ction to the Native Language," and one
or two translations of Biblical passages. Already, however,

MISSIONARY ENTERPRISE 255

in 1832, it was reported that "the Aborigines are fast wast-
ing away wherever the white get a footing." Particularly
was this so when the type of white men with whom the
aborigines were brought into contact consisted largely of
"prisoner sto'ckkeepers," ex-convicts employed on the sheep
stations. This mission, too, which from 1837 till 1841 was
under the charge of the Rev. J. Gunther, was abandoned in
the latter year, in view of the rapid shrinking of the blacks
in the neighbourhood : and the opinion gradually took shape,
and has since very largely prevailed, that the inevitable des-
tiny of the aboriginal people of Australia is complete extinc-
tion. The following from an article in the South Australian
Register of i August 1840, not unfairly sums up the posi-
tion as it was at that date, and as it has largely been since.
"We say distinctly and deliberately that nothing compara-
tively has yet been done . . . that the natives have hitherto
acquired nothing of European civilization but European
vices and diseases, and that the speedy extinction of the
whole race is inevitable, save by the introduction of means
for their civilization on a scale much more comprehensive
and effectual than any yet adopted." Again in 1850, at the
great missionary gathering in Sydney described later in this
chapter, Mr Charles Cooper declared that : "Thousands and
thousands of pounds had been spent in endeavouring to
Christianize and civilize these natives, but without avail";
and that "there was now in the Colony of New South Wales
no trace of any efforts to civilize the native races, except
a corps of native mounted police, who were in effect mere
bloodhounds to hunt down their own race who were addicted
to the crime of cattle-stealing."

Meanwhile greater success had attended Australian mis-
sionary enterprise in another field, and honourably associated
with the name of Samuel Marsden. The attention of the
latter had been drawn to New Zealand as a sphere of mis-
sionary work by a Maori chief, Duaterra, who had acted as
a common sailor in a series of vessels, including the Ann,

256 WILLIAM GRANT BROUGHTON

on which Marsden himself returned to Port Ja'ckson in
1809, and had received generous hospitality from Marsden
at his Parramatta home. The latter secured, with considerable
difficulty, the concurrence in his proposed visit to New
Zealand, of the then Governor, Macquarie, and on 28 No-
vember 1814 sailed in the brig Active, which had been pur-
chased a year or two earlier expressly for missionary ser-
vice, on what has been described as "The first and one of
the greatest 'civilising missionary enterprises emanating from
the shores of Australia." 1 A landing was made at the Bay
of Islands on 19 December, and on Christmas Day the first
service was held, and the British flag erected as "The signal
of the dawn of civilization, liberty, and religion in that
dark and benighted land." Two hundred acres of land were
purchased for twelve axes, the property being vested with
the Church Missionary Society, and a beginning was made
of an industrial mission, the results of which won the un-
stinted admiration of Charles Darwin wfien he saw them in
1835 Marsden himself made no less than seven voyages to
New Zealand in connexion with this mission, undoubtedly
the greatest work of his life. The last was made in 1837,
only a year before his death, when he left behind a repu-
tation for "excellent good sense and apostolic enthusiasm
displayed in all his work for New Zealand. 2

It was at the end of the following year that Broughton
himself, who. on his enthronement as Bishop of Australia,
succeeded Bishop Daniel Wilson of Calcutta as Patron of
the New South Wales Auxiliary of the Church Missionary
Society, paid a visit to New Zealand, spending the months
from December 1838 until March 1839, in carrying out a
request by the parent society in London that he would do
so, and thus "acquire for the Mission" established by
Marsden and maintained by the Society "such an exercise

1 S. M. Johnstone, Samuel Marsden, p. 120.
'Australian Encyclopaedia. Art. MARSDBN.

MISSIONARY ENTERPRISE 257

of the episcopal functions as the case would admit." 3 A
full report of his visit was presented to the Society on his
return and is preserved among its records.

A few years later (in 1847) began the work among the
islands of the South Pacific, which bore fruit in the Melane-
sion Mission and diocese. Bishop G. A. Selwyn, consecrated
first Bishop of New Zealand in 1841, found that according
to the terms of the letters patent under which he was ap-
pointed, his diocese extended "from the Auckland Islands to
the Carolines, i.e. from 50 S. Lat. to 34 N. Lat. . . . upwards
of 80 deg. of latitude by 20 of longitude." In other words,
whether by accident or design, his diocese was not con-
fined to New Zealand alone but included the islands to the
north as far as the Bismarck Archipelago. This drafter's
error, if such it was, was converted by the Bishop into a
call to a magnificent and dangerous enterprise. He declared
himself prepared, if adequate support were available, "to
undertake the personal inspection and supervision of the
whole of Melanesia, that is of all islands lying between the
meridian of the east cape of New Zealand or nearly 180
degrees to the meridian of Cape York and the eastern
coast of Australia." 4

By the end of 1847 he had broken the back of the initial
work of organizing his diocese, and rapid progress had been
made in the conversion of the Maoris to Christianity. He
felt himself at liberty therefore to pay a preliminary visit
of inspection to the islands to the north, and in December
of that year embarked on H. M.S. Dido as temporary chap-
lain and instructor. He thus visited the Friendly, Navi-
gator, and New Hebrides groups, and established friendly
personal relations with the natives. He also formed the
plan of missionary strategy on which he subsequently acted,
viz., "To select a few promising youths from all the islands,

3 Johnstone, History of the Church Missionary Society in Australia
and Tasmania, p. 185.

4 H. W. Tucker, Memoir of the Life and Episcopate of George
Augustus Selwyn, vol. i, p. 375.

S

258 WILLIAM GRANT BROUGHTON

to prove and test them, first by observation of their habits
on board a floating school, then to take them for further
training to New Zealand : and lastly when they are suffi-
ciently advanced to send them back as teachers to their own
people, if possible with some English missionary, to give
effect and regularity to their work." 5

For this purpose he purchased the Undine, a small
schooner of twenty tons, and with no reliable charts to
guide him set out on his second island voyage in July 1849,
his hope being "to bring back with me some swarthy youths
for edu'cation at our Polynesian College." On i October
he returned to Auckland, and burst in on his wife with the
words "I've got them," producing "five wild little islanders,
the forerunners of the indigenous clergy of Melanesia."
These were nursed, taught, and cared for at the Bishop's
College, St John's, Auckland, during the next few months,
and in May 1850 he set out on his third visit to the Islands.
On 17 May he wrote: "The object of my present voyage
has been to carry back my native scholars to their own
homes, lest the damp and cold of our New Zealand winter
should take effect upon them." Thus a plan of action had
been laid down, and the beginning made of carrying it into
effect, for missionary enterprise in the South Pacific. Some-
thing more, however, was needed both here and in other
fields than individual efforts, however heroic, if the task
was to be adequately faced. It must be made the recognized
responsibility of the whole Church. On 13 September 1850,
Bishop Selwyn wrote that he was "now on my way to meet
the Bishops of the Australian Province on the 1st October."
He wrote again on the subject: "We have many important
subjects to consider, amongst others the formation of a
Board of Missions for the dark and almost unknown archi-
pelago into the skirts of which I have thrice penetrated, the
third time with some clear hope of su'ccess, by the intro-

6 ibid., vol. i, p. 316.

MISSIONARY ENTERPRISE 259

duction from the five scholars whom I carried back in
May last to the Loyalty Islands and New Caledonia."

The conference of Australasian bishops, now six in num-
ber, met in Sydney as arranged on i October 1850, and sat
for a whole month. The nature and importance of this
conference has been dwelt upon elsewhere in this memoir.
Amongst, however, the most outstanding of the results of
the Synod was the establishment of "an Australasian Board
of Missions, to be supported by voluntary contributions
from the six dioceses of Sydney, New Zealand, Tasmania,
Adelaide, Melbourne and Newcastle, and having for its
object the propagation of the Gospel among the heathen
races in the province of Australasia, New Caledonia, the
Loyalty Islands, the New Hebrides, the Solomon Islands,
New Hanover, New Britain, and the other islands of the
Western Pacific." The Board was formally established at
a public meeting held in the Infant Schoolroom, Castlereagh
Street, on Tuesday, 29 October, at which the six bishops
of the Australasian Province were all present, and which
was attended by a large and enthusiastic gathering com-
puted at 1300 persons. On the Sunday night preceding, a
sermon had been preached on the subject by Bishop Selwyn
in St James's Church. The chair was taken at 7 o'clock
by the Bishop of Sydney ; and both he and his five compro-
vincials all spoke, the speeches being fully reported in the
Sydney Morning Herald of the following Saturday. 6

Bishop Broughton naturally enough confined his remarks
to the subject of the aborigines of the colony, and expressed
the hope and belief that "crushed and fallen as they were
. . . some even of that despised and unfortunate people
might be saved and converted by the redeeming grace of
their Blessed Saviour." He also quoted at some length
from an address which he had delivered to the clergy of
the colony twenty-one years earlier, in 1829, when as Arch-
deacon he gave his first visitation charge, showing that

6 Sydney Morning Herald, 2 November 1850.

*6o WILLIAM GRANT BROUGHTON

already at that early date he was deeply concerned for the
welfare of the Australian native and hoped that the Church
of England would justify her unique position "by leading
the way as a missionary, and by becoming the mother of
missionaries who should attempt the recovery of this un-
happy generation."

The same plea was pressed by Bishop Short of Adelaide
in a resolution which claimed "that sufficient evidences of
God's blessing upon the past work has been afforded to
encourage us to expect more enlarged success for the
future." In his speech he admitted that "the Australian
native had almost ceased to be regarded as a being capable
of being civilized and Christianized." Yet he claimed that
"the Australian native had a peculiar claim on their sym-
pathies. They had possession of the land which formerly
belonged to this race, and all the vices of civilization had
been communicated to this unhappy race without any com-
munication of the redeeming virtues." He pointed out the
capacity shown by aboriginal children when regularly
taught, and urged the necessity of providing some further
means of training and discipline, as they grew to manhood
and womanhood, "before they could be warranted in speak-
ing of the Australian black as a race beyond the pale of
salvation and impute to the hand of God the 'consequences
of their own laggardness." He was able to point to the
preparation then being made in his own diocese for the
"formation of an establishment at Baston Is., Port Lincoln,
to which the natives who had been trained in the schools
of Adelaide might be removed, and where by a separation
of 200 miles from the presence and influence of other tribes,
they might be more readily trained in the paths of righteous-
ness and civilization." Thus he affirmed the necessity of
that principle of rigid segregation which subsequent ex-
perience has shown to be the only efficacious method of
handling the aboriginal problem.

The Bishop of New Zealand moved: "That the foreign

MISSIONARY ENTERPRISE 261

efforts of the Australian Board of Missions be first directed
to the islands lying nearest to Australia, viz., New Caledonia
and the Loyalty Islands : in the hope that by the blessing of
God, its missions may hereafter be extended to all the
heathen rates inhabiting the islands of the western Pacific."
The speech opened with a glowing tribute to Samuel Mars-
den and the splendid courage with which he had carried
the Gospel to New Zealand and planted there the banner of
the Church. The work begun by Marsden at the Bay of
Islands had been extended southwards, and Maoris in-
structed in the faith had themselves acted as missionaries
to their countrymen. The same results had been achieved
in the Chatham Islands, where on the occasion of a visit
he had found "no less than 300 candidates for Baptism."
Bishop Selwyn went on to give a vivid account of his
voyages to the islands nearest to Australia, and of the
method which he had adopted of training young natives
of these islands at his college at Auckland with a view
to their returning to the islands as teachers of their people.
He pointed out the climatic drawbacks to the permanent
residence of white missionaries in the islands. The early
months of the year, he said: "were most unhealthy for
Europeans" but "in the intermediate period between these
unhealthy seasons the islands might be visited by a small
vessel and a teacher left from whom the people would
receive some instructions, and by whom some arrangement
might be made for getting some of the younger natives to
accompany him to the place of their destination." The
great variety of island diale'cts, he maintained, made it
advisable to use English as the medium of instruction at
the training college.

The resolutions moved by the last two episcopal speakers,
the Bishops of Melbourne and Newcastle, dealt with the
formation of the proposed Australasian Board of Missions
and its organization both provincial and diocesan. The
governors of the Australian colonies were to be requested

262 WILLIAM GRANT BROUGHTON

to act as patrons of the Board. The Bishop of Sydney was
elected President. Treasurers and secretaries, both clerical
and lay, were to be appointed, and St John's College, New
Zealand, was to be "provisionally recognized as a mission-
ary college for the purposes of the Board." A further
interesting provision was to the effect that "the Bishops
of New Zealand and Newcastle be requested to act as
missionary bishops." Bishops Selwyn and Tyrrell were
lifelong friends, and it was arranged that, as a pledge and
outcome of the partnership between Australia and New
Zealand in missionary enterprise, these two bishops should
undertake a voyage to the Islands together, in order to con-
solidate and carry farther the work of which the former
had already laid the foundation. The voyage was carried
out from July till September of the following year, 1851,
the two bishops travelling in the Border Maid, a vessel of
100 tons, sailing from Auckland and reaching as far north
as Malicolo in the New Hebrides.

It is beyond the scope of this memoir to carry further the
missionary record of the Church in Australia and New
Zealand. Inevitably with the growth of the latter into a
fully established e'cclesiastical province, its missionary or-
ganization was separated from that in Australia, and in
course of time a New Zealand Board of Missions was
formed. The diocese of Melanesia itself as established
under its first bishop, John Coleridge Patteson, was placed
within the province of New Zealand, which has always
had a chief and honourable share in the maintenance of this
mission. Yet the task has been shared by the Australian
Church, thus securing that the missionary partnership origi-
nally formed should be continued. Meanwhile the Aus-
tralian Board of Missions has had an equally honourable
record. It has endeavoured to fulfil the primary call, so
strongly emphasized by Bishop Broughton both in 1829 and
again in 1850, of work among the aborigines of Australia,

MISSIONARY ENTERPRISE 263

a great step forward in this field being taken by the estab-
lishment of the Diocese of Carpentaria in 1900 : while in the
founding in 1891 of the New Guinea Mission and Diocese,
which it still maintains, the Australian Board of Missions
can point to a missionary enterprise of which the whole
Church may be justly proud.

CHAPTER XX
BROUGHTON'S SECOND VISIT TO ENGLAND

AFTER the close of the month's episcopal conference, at the
end of November 1850, the Bishop of Sydney seems from
his letters to have given himself for a while to his diocesan
duties. One of the best known, and certainly most pictur-
esque, incidents of these pastoral activities is associated
with the finding of gold in Australia. After the discovery
of the goldfields at Sofala in the Bathurst district in 1851
the Bishop promptly visited the men, who were gathering
by hundreds, and at a big open-air meeting told them he
was arranging to provide a church for them at once. The
materials and furniture would, he said, be sent from Bath-
urst ready for use, and he asked them to join him in putting
them up so that service could be held on the following Sun-
day, 13 November; and at 6 a.m. on that day he hoped, if a
good many of them came to help, they could get the job
finished in time for the service at nine o'clock. In answer to
his appeal such a body of men assembled that enough picks
and shovels could not be provided for all of them. The
Bishop started the work by tackling one of the post-holes
with such vigour that he inspired others to a like alacrity.
The woodwork was rapidly finished, and the building fitted
with its simple holy table and other immediately necessary
adjuncts well before service time. At the appointed hour,
nine o'clock, after the introductory worship, the Bishop went
up by a ladder to the roof for the special prayers, and then,
nailing a wooden cross on the entrance gable, dedicated the

BROUGHTON'S SECOND VISIT TO ENGLAND 265

building in the name of Christ Church. A celebration of
Holy Communion followed, and a quite short and quite
excellent sermon 1 was preached from St Mark xv, 25 :
"And it was the third hour, and they crucified him." The
Bishop also told his unusual congregation that regular cleri-
cal services would be supplied them.

Three months after this laymen's meeting the Bishop left
for England, his departure being marked by a wonderful
display of respect and affection from all sections of the com-
munity, including a large number of the laity who had felt
it their duty to oppose the proposals for securing self-gov-
ernment for the Australian Church upon the lines laid down
by the meeting of the Bishop and clergy of 14 April. After
a celebration of Holy Communion in St Andrew's Cathe-
dral on Saturday morning, 14 August, the congregation filled
the parish hall. The Bishop received a farewell address
from, the clergy, and his acknowledgment of it was his last
public utterance in Australia. In concluding it the Bishop
said :

For myself I desire with much earnestness two things first, the
benefit of your continual intercession for me before the Throne of
Grace; and secondly, that if in the discharge, during so many years,
of the duties of my office I have ever through misuse of the dis-
cretion which is attached to it given cause of offence to any, they
will forgive the wrong at my present earnest solicitation and on my
humble confession of it. It has never been an intentional wrong
you may be assured. Forgive me this wrong I pray you; as I do
most freely and from my heart forgive if any have offended me.
We have partaken together, it may possibly be for the last time
upon earth, of that Blessed Communion which is not only an out-
ward symbol, but ought verily and indeed to fill us with the sub-
stance, of that peace which Christ left as His last bequest to His
followers ; and in the fellowship of which we are made one with
Him. Thus let us separate, remembering the precepts "Be ye kind
to one another, tender hearted, forgiving one another, even as God
for Christ's sake hath forgiven you"; and may the blessing of God
Almighty, the Father, the Son, and the Holy Ghost, be upon you,
and remain with you for ever. Amen.

The Sydney Morning Herald in its report says that "the
1 W. Grant Broughton, Sermons on the Church of England, p. 197.

266 WILLIAM GRANT BROUGHTON

address was listened to with the greatest attention, and many
were moved to tears." One of the leading laymen, Mr
Charles Campbell, said he had been requested to assure the
Bishop that had more time been available he would have
received an address from the laity, expressive of their affec-
tionate and respectful sympathy with him on the eve of a
long and probably eventful journey. Bishop Broughton's
last public official act before starting for England was the
laying of the foundation-stone of the new nave of St John's,
Parramatta.

The regular mail packet communication with England was
just then disorganized by disaffection among the seamen,
so on Monday, 16 August, the Bishop sailed by the Salicia
for Lima, the capital of Peru, where the first part of his
voyage ended. His energy impelled him to occupy his time
before he could be taken on to England in exercising his
office among the few Church of England families in Lima.
There was an English chaplain, but the services were held
in a room at the quarters of the British Embassy. The
Bishop, besides ministering the Sacraments, frequently
preached, and was the first Anglican bishop who had visited
that part of the South American coast. He promptly re-
ported the position to the S.P.C.K., and the Society for-
warded Bibles and Prayer Books for use in public worship.
At the S.P.C.K. welcome to Broughton in London he spoke
of his time at Lima, and urged that an effort should be made
to build a small church there. If the British Government
supported the proposal, the Roman Catholic authorities
would not, probably, oppose it.

The Bishop's next stage was by steamer to Panama, and
thence across the isthmus "on mules and by canoes," as he
reported in writing to Coleridge, and then on by thirty miles
of railroad to St Thomas's, to join the West Indian mailboat,
La Plata, for Southampton. The crossing of the isthmus
involved fording streams on the mules and ploughing through
malarial swamps, and it is believed that from these plague

BROUGHTON'S SECOND VISIT TO ENGLAND 267

spots the Bishop carried away infection that developed into
the severe bronchial trouble which soon after attacked him.
In a letter to Coleridge after the La Plata had been put
in quarantine at Southampton, he says :

We have had a most calamitous passage from the West Indies,
having lost our captain, purser, one of the engineers, and seven or
eight men, chiefly by yellow fever. I have escaped that scourge,
although I was, during a week or ten days, lamentably unwell,
reduced to such a state of debility that it was burdensome to me
even to go up and down stairs from my cabin to the saloon; and
my voice was entirely lost. The first time that I got out of bed
to attend the funeral of a sailor my power of utterance was so
impaired that, being quite unable to be heard, I requested the cap-
tain, who stood next to me, to read the lesson, and when I looked
at the poor fellow who lay at my feet ready to be slipped into the
surge, I could not suppress the thought that not improbably I might
be the next to be laid low. Yet how mysterious and unsearchable
are the appointments of the Almighty! Within four days I was
standing again in the gangway, to perform the same solemn office
over the lifeless body of our much respected captain, whose assist-
ance I had so lately solicited to supply my own infirmity. We have
just lost another of the crew, who will be buried this afternoon, and
there are five others ill, but I trust not dangerously. The passengers
are all well.

Upon pratique being granted, the Bishop remained on the
ship as there were two sailors seriously ill, and when they
both died the next day and the vessel went out to sea for
the burial, at the end of the service he gave a brief address
to the crew, who were said to have been obviously impressed
by it. The La Plata steamed into Southampton harbour
in the afternoon of Saturday, 20 November, and the Bishop
landed after his tragic experiences. The Times reference
to them roused widely expressed admiration for the Bishop's
devotion to duty.

But he became seriously ill almost immediately after get-
ting on shore, and his long yearned for meeting with his
aged mother, who was living in Warwickshire, had to be put
off for some time. Of the incidents of that meeting Brough-
ton, naturally, spoke with reserve, but he did tell his friends
how, overcome by emotion, he knelt while mother and son
mingled their tears of gratitude, before the Bishop gave his

268 WILLIAM GRANT BROUGHTON

benediction to her to whom he often publicly declared he
"owed everything." At the end of the days which they both
must have felt to have been all too few, Broughton, follow-
ing a brief visit to Joshua Watson, returned to London to
fulfil a long programme of engagements. Though still in
weak health, after a short rest, towards the middle of Decem-
ber he undertook in one day interviews on the Colonial
Churches self-government question at 9.30 a.m. with the
Bishop of Oxford ; another with the Archbishop of Canter-
bury at noon; a third with the Bishop of London at one
o'clock; and a fourth with Gladstone at 2.30 p.m. Brough-
ton comments: "A good day's work for a convalescent,"
and adds: "Of course no conclusions of any practical im-
portance were arrived at, but I think there was an approach
to some." Later on, under date 22 December, when staying
at Belgrave Square, he writes : "On my arrival here today I
found seventeen letters awaiting me, and had before that
more than forty unanswered, although I must have written a
hundred or more since landing. How to keep pace with my
correspondents (many of them personally unknown to me),
I know not. It is the same as to visits. Every leisure
moment I spend riding in a fly, and yet with all my assi-
duity I have not gone through more than a third of my
list." It seems evident, then, that the Colonial Church
question was attracting a good deal of quiet attention in
England. In a January letter he reminds Coleridge "of a
convention of colonial bishops which I think I mentioned to
you as having been proposed by me, and which is now or-
ganized, with the express approval of the Archbishop" as
being on the eve of meeting at the offices of the S.P.G.
The other colonial bishops in England were: Bishop Moun-
tain of Quebec (who was consecrated Bishop of Montreal,
Lower Canada, with Broughton in 1836), and the Bishops
of Toronto, Antigua, Newfoundland, and Capetown. The
Archbishop proposed to receive them in further conference
after their convention, but Broughton's fatal illness pre-

BROUGHTON'S SECOND VISIT TO ENGLAND 269

vented this from being then done, and there seems no record
of the Convention having been formally resumed.

Some personal incidents associated with Broughton's
crowded London life in January 1853 are of interest. He
met Keble and heard him preach, but thought the sermon
"lacked unction." An invitation to Hursley Broughton pro-
posed to fit in with his next visit to Hampshire. The Bishop
of Oxford also invited him to Cuddesdon. A suggestion
that he should preach at St Paul's, London, he regretted
not to be able to consider, as his medical advisers warned
him against any great strain upon his vocal organs. Never-
theless, he shared in some services and public meetings.
At the S.P.C.K. welcome to him on 4 January, after grate-
fully acknowledging the substantial help given him by the
Society, he made a powerful plea for a definite present-
ment of the Church of England as holding the historic
faith of Christendom. 2 About a fortnight later the S.P.G.
offered their greetings. The Bishop of London presided,
and the secretary, the Rev. Ernest Hawkins, read the cor-
dial address which was presented to Bishop Broughton, who
replied in a speech in which he reviewed his Australian
career. It has, therefore, historic value, but is also memor-
able as the Bishop's last platform deliverance, excepting a
missionary address at Barnet, where he lived as a boy be-
fore going to the King's School, Canterbury. One of the
Canadian bishops suggested to the Rev. E. Hawkins, who
had charge of Curzon Street Chapel, London, as well as
his S.P.G. secretaryship, that the colonial bishops might
be invited to the celebration of Holy Communion in the
chapel on the festival of the Conversion of St Paul, and
upon this being arranged the Metropolitan of Australasia
was asked to be both celebrant and preacher, to which he
assented. His text was Acts xix, 15. In the morning of
Sunday, 30 January, the Bishop preached at Lambeth parish
church upon the occasion of the unveiling of an east window

'Colonial Ghuroh Chronicle, vol. vi, pp. 308-15.

270 WILLIAM GRANT BROUGHTON

to the memory of Archbishop Howley of Canterbury, the
principal consecrator when Broughton was admitted to the
episcopate. The sermon, 3 from the nth verse of the Epistle
of St Jude, was a spirited claim for opposition to un-
sound doctrine and unworthy living in the Church by the
zealous propagation of her divine origin as witnessed to
by the apostolic ministry, and the guarding of purity in life
by the Gospel and the Sacraments. This was the Bishop's
last message as a preacher, and hence must always have a
special interest. In the week following he went to Farn-
ham (the only parochial appointment excepting the curacy
of Hartley Westpall that he held in England) to visit the
Bishop of Winchester, his diocesan in the old days, and some
of his former parishioners. On his return to London he
had another severe attack of bronchitis when a guest of
Lady Gipps, widow of Sir George Gipps, a governor of
New South Wales in Broughton's time, and a schoolfellow
of his at the King's School, Canterbury.

Edward Coleridge, devoted friend of Broughton and the
Australian Church, had been often in touch with the Bishop
since his landing in England, so far as was possible with
Broughton's crowded programme of engagements and Cole-
ridge's work at Eton. Upon hearing of the Bishop being
again ill Coleridge hurried to him, and his letter to the
Bishop of New Zealand of his experiences in that house of
sickness, though belonging to a class of correspondence sel-
dom submitted for public reading, yet surely may be accepted
as an exception to the rule, because of its valuable witness
as to how a heroic servant of God can face the close of the
earthly life. Coleridge wrote :

I did not see him till Tuesday, February isth, when I hastened to
London on hearing that he was dangerously ill at Lady Gipps' house.
On my arrival I found him in a high state of delirium, partly from
a violent attack of bronchitis, partly from the stimulants which were
absolutely necessary for the maintenance of life. But the instant
I spake to him he sat up in bed, and said in evident delight "God

3 W. Grant Broughton, Sermons on the Church of England, p. 346.

BROUGHTON'S SECOND VISIT TO ENGLAND 271

bless my soul, my dear Coleridge, how glad I am to see you; now
let us sail at four today." Then he wandered again. But whenever
I repeated Scripture or prayed by his bedside, he seemed immediately
to be recalled to himself ; he would correct the minutest mistake in
my quoting a text, and would follow the intonation of my voice in
the Lord's Prayer. I was with him again on Thursday I7th and
found him at first calm and collected, but in a few minutes he wan-
dered again; but his wanderings of mind and his words were then
and during his whole illness free from any carnal or secular taint,
showing how pure his mind, how holy his life, had been. He was
always occupied either in prayer or rehearsal of the Psalms, or
preaching to imaginary congregations, or advising on synodal matters,
or sailing for his diocese. On no one occasion did anyone around
him hear him refer to any simple worldly matter. He seemed to
be in constant communion with God. On the following day he
was so much better that one of his physicians wrote to me (for
I could not leave Eton) to announce that he was out of danger. He
was declared on Saturday "substantially better" ; he was seen at
ten that night by the apothecary and was thought to be going on
favourably. At twelve Lady Gipps went to look at him before she
went to bed, thought him much altered, sent for the apothecary,
who came and found him dying. He breathed his last, sweetly and
softly, at fifteen minutes past one on Sunday morning, after re-
peating in a firm and rational voice with his very last breath:
"The earth is full of the glory: full of the glory of the Lord, as
the waters cover the sea." I had previously arranged to be with
him again on Sunday afternoon, unless sent for_by electric telegraph.
On Saturday he more than once asked Lady Gipps : "When is Cole-
ridge coming? I want to see him." When she said that I was
coming up tomorrow, he said: "Tomorrow; that will be too late."
Owing to the suddenness of his death and to there being no electric
telegraph on Sunday, I remained in ignorance of what had happened
until I reached the door about five p.m. and saw all the blinds
down. You may easily believe how much I was shocked at so unex-
pected termination of an illness the pressing danger of which I had
been led to believe was averted. Dear good man! He must have
died very easily, for there was no struggle at the time, and after-
wards there remained no mark of pain on his countenance. . . .
Richmond, 4 to whom he has sat twice, came and observed his coun-
tenance carefully, and had a very good caste taken of his head
and shoulders; so that we hope we have secured a perfect likeness
for a print and for a monumental effigy.

The Dean and Chapter of Canterbury upon hearing of
the Bishop's death, asked that the burial might be in Can-
terbury Cathedral, with which in his early life Broughton
had such close contact and associations. So it was decided

4 The celebrated portrait painter.

272 WILLIAM GRANT BROUGHTON

that his tomb should be in the south aisle, near to that of
Sir George Gipps, his former schoolfellow and friend. An-
other notable incident is that Broughton was the first bishop
buried in the cathedral since the English Reformation.

On Saturday, 26 February, the body was moved from the
cloisters into the Cathedral for the funeral, which was
marked by "every circumstance of simple yet most impres-
sive solemnity," the choristers in procession chanting Dr
Croft's setting of the burial office. They were preceded by
the masters and fifty scholars of the King's School. Then
came lay clerks, minor canons, and the canons who were
immediately in front of the body. The pall bearers were:
the Bishop of Quebec; Bishop Carr (formerly of Bombay) ;
the Rev. H. Bailey, Warden of St Augustine's College;
the Revs Ernest Hawkins (secretary of S.P.G.) and Ed-
ward Coleridge; and Mr George Gipps. After the mourners
were the staff and students of St Augustine's College, and
then the robed clergy. The whole service was taken by
Archdeacon Harrison, canon of Canterbury. The Secretary
of State for the Colonies and the Chancellor of the Exche-
quer had arranged to be present but were detained in London
by public business.

Immediately after the funeral it was decided to inaugu-
rate a "Bishop Broughton Memorial Fund," and on 17
March, at a meeting at the S.P.G. house in London, over
which the Bishop of London presided, resolutions were
adopted recommending an effigy tomb in Canterbury Cathe-
dral and a replica for the cathedral at Sydney ; the founda-
tion of a "Broughton Scholarship" at St Augustine's Col-
lege for students intending to serve the Church in Austra-
lia; two "Broughton Prizes" at the King's School, Canter-
bury, for Latin and Ecclesiastical History. All these
proposals have been carried into effect, and also other edu-
cational endowments at The King's School, Parramatta,
which was founded by Bishop Broughton, and other places
in Australia.

BROUGHTON'S SECOND VISIT TO ENGLAND 273

Many tributes appeared in the English and Australian
Press, both religious and secular, to Bishop Broughton's
remarkable career and achievements, but historically it seems
enough to put on record a brief extract from the speech
of Sir Alfred Stephen, C.J., at the meeting in Sydney on 30
May 1853, in connexion with the "Bishop Broughton
Memorial Fund." Sir Alfred said :

No man ever went down to his grave full of years and honours
carrying with him more deservedly the respect and veneration of his
fellow churchmen and fellow colonists than Bishop Broughton. I
knew him well, and I had also a large opportunity of knowing how
his work was appreciated by those not of his own' Church, and I
believe that by all classes and by all sects no man in the colony was
more, universally respected than Bishop Broughton. I can unhesi-
tatingly say that if the late Bishop was not a man universally loved
in the colony, he was a man universally respected and esteemed.
Outside of his Church, indeed, he knew no sect, no party, and his
whole efforts were for the common good. If ever there was a
patriot, in the best and highest sense of the word, that patriot, in
the colony of New South Wales, was Bishop Broughton. There was
not one great object for the promotion of civilisation and social ad-
vancement in .the colony with which he was not connected; there
was not one effort to raise its name in the estimation of the world
with which his name was not identified.

This panegyric by the Chief Justice of New South Wales
ought greatly to help in forwarding the purpose for which
this book has been written to promote an -adequate idea
of the place due in Australian history to the first Bishop of -
Australia.

T

CHAPTER XXI

RETROSPECT
(P.A.M.)

So ended the episcopate and the life of one whose name
must always hold a primacy of honour in the early annals
of the Church in Australia. The twenty-three years of his
service in Australia were a period of rapid transition not
only in the ecclesiastical but in the social and political
spheres, and demanded gifts of exceptional quality to meet
the demands of a rapidly-changing so'cial order. When
Broughton arrived as Archdeacon of New South Wales in
1829, the colony had still a largely penal character. Trans-
portation was still in full force, and the social and economic
system prevailing in New South Wales still rested on a
basis of convict labour. Out of a total population in 1829
of some 36,500, according to Broughton's own a'ccount, not
less than 17,000 were Crown prisoners. In face, however,
of a rising tide of free immigration and of a growing public
sentiment against the indignity involved in the colony still
being treated as England's major penitentiary, transpor-
tation was abolished in 1840, and the attempt to revive it ten
years later was effectually blocked by the strength of colonial
opposition, and particularly by that of the free artisans and
workmen who saw their standard of living threatened by
the competition of convicts and assigned labourers. It was
indeed the immigration in increasingly large numbers of free
settlers, the vast majority by aid from the State, which trans-
formed not only the size but the 'character of the popula-

RETROSPECT 275

tion. During the period 1829-50 not less than 117,600 free
persons arrived in Australia, destined to settle in the country
districts, but actually in great numbers remaining in the
cities. Between 1833 and 1846, both dates well within the
period of Broughton's Australian life, the population of
Sydney grew from 16,232 to 38,358, and that of New
South Wales from 60,794 to 189,609.

Moreover this vastly enlarged number was scattered over
an increasingly large area. The wool industry came into
its own as the major source of Australia's wealth: and what
rendered this possible was the magnificent feats of explora-
tion which, beginning with the penetration of the coastal
range in 1813, opened up to occupation and development
great tracts of 'country to north, west, and south. And
following the track of the explorers, indeed themselves
often the pioneers of exploration, came the squatters occupy-
ing the plains with their flocks of sheep, and wandering and
settling either within "the pale" or without, either as free
grantees, nominal leaseholders, or occupiers without lease
and without rent. It was this indeed, the pastoralist squatter
class, which with its demands for cheap labour determined
the economic chara'cter of the colony, with its demand for
social recognition sought to establish itself as a landed and
even a titled aristocracy, and with its demand for political
representation hastened the process by which the colony
acquired the right of self-government from the mother
country.

For alongside the growth of the population, and the
transformation of the social structure of the colony, came
successive instalments of autonomy extorted from the Home
Government, which altered the political order from a mili-
tary autocracy into a representative and responsible govern-
ment. The Act of 1823 establishing an Advisory Council
to act with the Governor was followed by that of 1842
giving to the Council a more fully representative character
and increased powers, and was 'crowned by that of 1850,

276 WILLIAM GRANT BROUGHTON

which left the Australian colonies free to set up organs of
government of their own, choosing and resulted in the
(establishment of responsible government in New South
Wales in 1855. Meanwhile the New State Movement of
the period resulted in both Victoria (1851) and Queensland
(1859) being separated from the parent colony and launched
on their independent ways.

Last but not least, and still within the period of Brough-
ton's Australian life, came the discovery of gold in Feb-
ruary 1851 and the inrush of gold diggers, both from the
cities and from overseas. Broughton himself, as has been
noted elsewhere, paid a personal visit in November 1851
to one of the earliest gold-digging settlements, near Bath-
urst, for the purpose, with the co-operation of the diggers
themselves, of erecting a church in the settlement: and his
own departure for England was delayed and his proposed
route altered by the difficulty of securing a passage in 1852,
ship after ship being held up through the desertion of the
crews in favour of the superior attraction of the diggings.
This new and lucrative industry resulted, though its results
carry us some few years beyond the end of Broughton's
career, once again in a vast accession to the population of
Australia (between 1851 and 1861 it was almost trebled),
and what is equally important, once again in a transforma-
tion of the social and political basis of the Australian com-
munity, and the beginnings of that egalitarian democracy
which has sin'ce and increasingly been its predominant char-
acteristic.

These profound changes in the political and social struc-
ture of the colony do not indeed bulk largely in Broughton's
correspondence and addresses, though echoes of them are
constantly heard in his written and spoken words. Yet they
were undoubtedly the background of very much of his
activity, and largely determined its direction. The grow-
ing population both of Sydney and of the pastoral and agri-
cultural areas made, as we have seen, constant and over-

RETROSPECT 277

whelming demands on his capacity to supply the spiritual
needs of the widely scattered settler communities, and to
provide the necessary buildings and 'clergy so required.
It rendered necessary not only the undertaking on his part
of long and arduous pastoral journeys, enabling him to
gain personal touch with his people and their problems, but
also a visit to England undertaken in 1834 with the express
purpose of placing before the authorities at Home the heavy
demands on men and money for religious and educational
objects which the growing colony was making. It involved
also and inevitably the imperative need of a division of his
vast diocese, a need which was met by the ('establishment
of the See of Tasmania in 1842 and those of Newcastle,
Melbourne, and Adelaide in 1847.

Corresponding again too, and in large part occasioned by,
the changes in the political constitution of the colony, came
changes in the status and government of the Church. It
was only four years before Broughton's first arrival in the
colony in 1829 that the period had been ended, during which
the sole provision for the spiritual needs of the settlement
had taken the form of chaplains appointed, paid, and con-
trolled by the Government, and a new ecclesiastical era had
been inaugurated by placing the colony under the nominal
jurisdiction of the distant Bishop of Calcutta. As Arch-
deacon of New South Wales, Broughton was himself
appointed and paid directly by the State, and held a high
civil position in the colony. His subsequent appointments
as Bishop of Australia in 1836, and later as Bishop of
Sydney in 1848, were still made by letters patent issued by
the Crown and defining in detail the nature and scope of
his authority. He lived, however, long enough to take an
active and leading share in the process by which the Church
of England in the colony was emancipated from state
control and a'cquired, on a recognized constitutional basis,
jts own organs of government. For this freedom the
Church had, of course, to pay the price. With every stage

278 WILLIAM GRANT BROUGHTON

of the process by which the colony itself was accorded
steadily larger instalments of political independence, the
Church lost something of its originally "established" and
privileged status: and Broughton was a witness, and often
an anxious and pained witness, of the successive stages
which marked^ the loss by the Church of England of the
unique privileges of establishment, and its transformation
into a voluntary society on a legal equality in the eyes of
the State with other religious bodies.

Broughton fought indeed hard and long for the retention
by the Church of England of its originally "established"
status and the monopoly of privilege which that status
carried with it : and he continued to fight for some at least
of the privileges of establishment, even when it had already
become obvious that they could not be indefinitely pre-
served. More particularly was this fight maintained in the
educational domain. He sincerely regretted the final aboli-
tion in 1833 of the Church and School Lands Corporation,
which liberally endowed religion and education as provided
by the Church of England without regard to other religious
bodies : and one of the greatest triumphs of his life was his
defeat, in a two hours' speech which led to their with-
drawal, of the proposals laid before the Legislative Coun-
cils in 1839, and supported by the then Governor, Sir George
Gipps, to transform the religious character and control of
the educational system of the colony.

If, however, he continued to fight for a privileged
Church against the inevitable trend of the times, it was so
not because he valued the legal establishment for its own
sake, but because he so entirely believed in the historic
character of the Church of England as the purest and most
genuine expression of primitive and apostolic Christianity,
and in her unique mission as the moral and spiritual mother
of the nations and felt that this should be reflected in her
legal status. This indeed was not only a belief, but the
ruling passion of his life. It was this intense belief, the

RETROSPECT 279

fruit of prolonged historical study and of a wide personal
Experience, which underlay his long, if losing, battle for
the retention by the Church of England of the control of
education in the colony. It was this belief, too, which
prompted his strenuous resistance to what he regarded as
an unlawful and uncanonical intrusion of a Roman Catholic
hierarchy into an already occupied province of the English
Church. It was this belief which nerved him to undertake
the distant and sometimes perilous journeys by land and
sea in the discharge of his pastoral office, travels which
occupied so much of his time and exhausted so mu'ch of his
energy: and it was this belief finally which inspired the
effort, beginning with the conference in 1850 and only
ending with his death, to secure in co-operation with his
fellow colonial bishops, both Australian and other, those
powers of self-government, legislative, administrative and
judicial, which he knew the Church inherently to possess.
If he suffered defeat in some of the causes for which he
strove, if in some respe'cts the irresistible tide of events
was against him, none the less splendid, indeed none the
less victorious, was the battle for the Church which he
fought. Like the great men who, as his fellow bishops,
fought at his side in the later years of his episcopate, he
was east in heroic mould ; a leading figure among the leaders
who laid those firm and lasting foundations of the Church
in this continent on which succeeding generations have been
content and thankful to build.

APPENDIXES

APPENDIXES
No. i

EXTRACTS FROM A CHARGE TO THE CLERGY OF THE

DIOCESE OF AUSTRALIA BY WILLIAM GRANT, LORD

BISHOP OF AUSTRALIA, DELIVERED AT THE

TRIENNIAL VISITATION IN MAY, 1844

... It is my duty in this public manner, and on this solemn occasion,
to represent some circumstances, almost peculiar, so far as I know, to
these latter ages, and in a more extended degree, perhaps, to this
country, than to any other upon earth. I allude to that disposition,
arising, I would persuade myself, not so much from selfishness, as
from forgetfulness or want of better information, which has led
so many men, the professed friends of religion, and members of
the Church, to believe, that they may lawfully and blamelessly appro-
priate the entire possession of the soil of the territory to the use
and benefit of themselves and their descendants, without bestowing
a thought upon the means by which provision should be made for the
perpetual support of the Christian faith. It is, I believe, an example
almost without precedent of so much as one century's standing. As
my warrant for making this perhaps unwelcome observation, let me
remark that the whole extent of landed property set apart by private
devotion for the support of the Church of England, from the founda-
tion of the colony to the present time, does not perhaps amount
to a tenth part of the extent which individuals have obtained for
their own portion: and yet by far the most numerous section of
such landowners have been, and are professedly members of our
communion. On every side may be seen instances of those who have,
from motives of personal advantage or convenience, set themselves
down in positions where they knew before hand they must be cut
off from all communion with the visible Church, and yet have ap-
parently felt no anxiety (for indeed they have made no effort), to
provide that the word of God may have free course, and God him-
self may be glorified by the institution among them of the sacra-
ments and ministry of the Gospel. We find, at the same time, ex-
pectations entertained by them that the ordinances of religion, and
its converting and sanctifying influences, will, through some unknown
and independent agency, be ministered unto them: forgetful of the
conditional promise, "Seek and ye shall find," as well as of the

284 WILLIAM GRANT BROUGHTON

assurance that "the hand of the diligent maketh rich" in a t spiritual
much more even than in a worldly sense. And if the instances
which we witness of this description within the settled limits of
the colony could justly (though I fear they cannot) be considered
as exceptions only to a general rule of better character, what must
we say when we turn our attention to the districts beyond the
boundaries, where an absolute repudiation of Christianity, in form
at least and, it is to be feared, too much in substance also, has been
the rule with scarcely an exception. I trust that this community
will do me the justice to remember that in my capacity as a member
of the former Legislative Council I did bring this crying grievance
under its consideration. It is not my intention to say more than
that the reception which that proposal received was not such as to
encourage a repetition of it; and the only resource to prevent the
total disuse of the ordinances of Christianity throughout those ex-
tensive regions, from which temporal profits were constantly accru-
ing, was found in the extraordinary liberality of the most venerable
and blessed of the associations now labouring on behalf of the
Church of Christ militant here on earth I mean the Society for the
Propagation of the Gospel in Foreign Parts. By its assistance, and
by its assistance alone, have means been provided for sending forth
five clergymen, who are now labouring, not without fruit or effect,
in those deserted portions of the vineyard of the Lord of Hosts.
God is my witness, how willingly I would have put myself at the
head of any portion of the Church of England which would have
suffered itself to be stirred up to the height of this great under-
taking; but the deaf and unheeding ear which was turned (I have
in too many instances found) to my suggestion of the duty which
their very position imposed upon all who derived advantage from
the occupation of those wide tracts, forced me back upon the liberality
of others at a distance, upon whom there was no claim, except
that which is to the religious mind the most powerful of all; and
for their listening to this application the blessing of many who were
ready to perish shall come upon them.

. . . The principle of Church education is everywhere one and the
same. It conduces to hold in check that diseased action to which
the mind of society is inevitably subject, when abandoned too freely
to its own impulses, from having been left to pick up a scanty and
erroneous acquaintance with the articles of the Christian Faith,
instead of being trained in the knowledge of them and in the fear
of God by the agency of the Church as the appointed witness and
keeper of the Holy Writ. I can but express my own confirmed
and painful conviction that the adoption of any of the now favourite
theories of general education founded upon an exclusion of the
Church^ from its appointed province, would but aggravate the evil
which it is designed to remove. In place of the opposition which
Truth has now to encounter from rooted ignorance there would be
substituted a more embittered spirit of opposition from unsanctified
knowledge ; vice, in the mean while, being not diminished in amount,
but rendered only more specious and refined.

APPENDIXES 285

And now to speak candidly my apprehensions: they are, let me
say, two-fold. First, it is to be dreaded that the governments of
the earth, in arriving at a decision upon this great question, will
suffer themselves to be influenced by motives of immediate expediency
and of apparent utility which may prove deceptive ; _ instead of being
governed by principles which are eternal and imperishable, and con-
tain in them a pledge of ultimate security. Such policy must ter-
minate in te own defeat; and they who, through irresolution, are
led to adopt it, will ultimately find a vast unmanageable power grow-
ing up, unaccountably to them, to interfere with and reverse the
relations which ought to prevail between rulers and subjects. It is
also much to be apprehended that too large a proportion of _ the
Church of England, out of aversion to endure the burden (for it is
a burden) of maintaining what they hear incessantly questioned, and
for no other reason than because it is so questioned, will surrender
their own judgment and opinions. They thus lie almost at the
mercy of any party that keeps up a persevering attack; of which
the abettors of innovation, political or religious, are well aware.
Their system is, first of all, to attach (which they find easy means
of doing) a certain notion of invidiousness or unpopularity to the
maintenance of a view opposed to theirs; and it is found to re-
quire more strength of mind than the generality of men possess, to
be able to face this. Thus have we witnessed many questions car-
ried to our disadvantage : our own members, under this vague dread
of doing something unpopular, having been reduced to neutrality, or
induced even to take an active part against what they all the time
professed to be supporting. II avail myself of this public oppor-
tunity of warning the Church of England, that in the same adverse
manner will the question of General Education be determined, if by
such temporizing acquiescence they dissipate their inherent powers;
which ought _ to be sufficient for the preservation in our own hands
of the direction of our own affairs. As to those who separate from
us, I encourage no interference with them; nor does that which I
do encourage and require, imply the slightest ill-will or want of
charity towards them. My business is with those who are by
profession members of the Church of England. Unfortunately I
say unfortunately both for themselves and for society there are
too many who regard this connexion as merely nominal, and acci-
dental, and are, therefore, unprepared and unwilling to adopt any
such decided course in their capacity and character of churchmen,
as they would do, if they saw (which is the truth) that every man's
determination regarding Church principles, whether it be favourable,
neutral, or _ adverse, must tell more or less upon the issue of that
contest which is in progress, between the ascendancy of the evil
principle and the establishment of the dominion of true holiness
and righteousness. They speak strongly of their attachment to the
Reformation. To me it seems that the Reformation was worth the
struggles and sufferings by which it was accomplished only so far
as it placed the Church in a better position to promote the spiritual
renovation of all things. This is its proper occupation. This is the

286 WILLIAM GRANT BROUGHTON

real question at issue. It is because we believe that God knew best
what kind of organization it was necessary to bestow upon the
Church, in order to fit it for accomplishing His work, with security
to herself, and effectively for this purpose that we so earnestly
contend for, pur right to bring up its children in an acquaintance
with everything which the Scriptures present as essential to its
constitution. But we do insist that the Church itself, by its faithful
clergy and people, and not seceders from it, shall be the judges of
what is pronounced in Scripture to be necessary to this end. General
Education is the question which has brought these principles to a
crisis; and the Church of England has pronounced against a com-
promise. She will teach the Truth, whole and undefined ; and will be
limited only by the compass of her own Articles and Liturgy, inter-
preted by one another, and not by the extent to which she may
find those who are without, disposed to proceed with her. Sophistry
and intimidation have so unsettled the determinations of men, that
many shrink from this course, as it would involve them in a charge
of exclusiveness. And if it do, what then? Truth is exclusive-
ness ; though exclusiveness is not necessarily truth. The Gospel and .
the Church proceed, both of them, upon that assumption "There is
one faith." Our whole application is only that we may be assisted
in teaching our children neither more nor less than that faith, ac-
cording to our own opinion of what it embraces. And I must con-
fess my astonishment that they who have set aside our whole eccle-
siastical constitution in order that none might be constrained to fre-
quent a church where he should hear either more or less than was
agreeable to his own views of the truth, should now repudiate their
own principle by saying that, either we shall have no schools at
the public expense, or shall be constrained to frequent those in which
the Christian doctrine, if taught at all, must, from the very nature
of the system, be taught imperfectly; which, as we think, is the
same thing as being taught falsely.

Questions of importance seem to multiply upon us as we pro-
ceed. There are others which I could not without a censurable
omission leave unnoticed, as they conduce to show what is the true
position (or at least what I have conceived to be the true position)
of the Church of England; upon a just comprehension of which so
much of the character and practical effect of religion among us
must hereafter depend. The first of these subjects is the Protest
which, in fulfilment of a most solemn duty, I felt it necessary to issue
in opposition to the groundless pretension of the Bishop of Rome
to exercise spiritual jurisdiction within this, my proper, lawful, and
canonical diocese. In connexion with this subject, I wish first of all
to direct your attention to the fact that, for well considered reasons,
I rested this objection exclusively upon ecclesiastical grounds, with-
out reference to those which our civil constitution, were it not be-
come in this respect almost a dead letter, would oppose to so unpre-
cedented and unjustifiable a proceeding. I preferred that my voice
should be heard as that of the Christian Church itself, confiding in
her internal powers and exercising her inherent right to remonstrate

APPENDIXES 287

against that dictatorial authority which assumes a privilege at its
own pleasure to render asunder the body with a perpetual schism,
under the guise of contending for the maintenance of undivided
unity. It is my duty to make you, my brethren, the presbyters of
my Church, parties to the views which directed me, and I therefore
beg you will regard this proceeding not as intended or expected to
produce any immediate apparent effect. My thoughts were directed
to futurity; and my purpose was to establish a point of resistance,
upon which my successors in this seat may fall back with advantage,
and may rally round them the faithful supporters of the true con-
stitution of the Church, when they (as will happen) shall be hemmed
in by a pressure above measure; which shall warn them, as it did
the Apostle, under a fellowship of difficulties, not to trust in them-
selves but "in God which raiseth the dead." In fact, therefore, my
opposition was rested upon the terms of the Thirty-seventh Article,
and of the Oath of Supremacy. Out of this a difficulty may appear
to arise, which must now be noticed, lest it should be hereafter
imputed to me that I had overlooked it. As relates to myself, I can
have no scruple in declaring upon oath, or in administering such
oath to others, that no foreign prelate has, by right, or ought to have,
in fact (which is the meaning of the oath) any ecclesiastical or
spiritual jurisdiction within Her Majesty's realm; because I believe
in my conscience, that this is the exact truth. It may be said, this is
also the opinion of the Government; and so far as relates to the
individuals composing the Government, it is probably so. But the
important question is, whether the Government, in its corporate
capacity, does not place itself in an inconsistent, not to say even an
hazardous position, by continuing to require an oath to such effect,
when its own proceedings virtually admit the directly contrary con-
clusion? My disposition is, to "submit to every ordinance of man,"
so long as nothing which aggrieves the conscience is required. Still,
inconsistencies are not desirable to be retained; and can hardly fail
to excite uncomfortable feelings : and therefore, as the civil power,
for the defence of which this oath was originally devised, appears
to have essentially dissented from the terms of it, the oath is be-
come unmeaning and unnecessary, and should, I think, be repealed.
( There is one other occurrence, concerning which a few observa-
tions must be offered, upon the same ground of your right to be
fully informed as to the reasons of my several episcopal proceedings ;
such especially as involve important principles. The occurrence
which I allude to is my ordination, according to the Anglican form,
of two heretofore Presbyterian Ministers, approved by me out of
several who had presented themselves with similar views.

As my previous enquiries, with a view to satisfy myself of the
lawfulness and propriety of this step, were cautious and unremitting,
my present reference to it shall be correspondingly brief and tem-
perate; for I desire to give none offence. But some public notice
of such an occurrence is necessary, lest it should be thought that I
shrank from my own act ; and still more because this example, taken
in connexion with what has been said upon the preceding topic, will

288 WILLIAM GRANT BROUGHTON

best illustrate the position truly claimed by the English Church.
Entertaining the persuasion, which I most firmly and conscientiously
do entertain, that the government of the Church by bishops is the
rule appointed by the direction of Christ himself, that through them
alone can be derived a legitimate and sufficient authority to dispense
the ordinances of the Gospel, and that peace and unity cannot, under
any other appointment, be permanently maintained, I must be under
an obligation to do, in such instances as offered themselves, that
which, if done universally, I feel assured would operate more effec-
tually than any other proceeding to heal the sores of the Church,
and to cause it to flourish in internal _ security and peace. My
opinion is perfectly well known, and I will now repeat it, that the
visible Church of the Redeemer is not limited to any one com-
munion, whether episcopal or not; but embraces all who believe and
are baptized after the ordinance of Christ. I the more regret to
hear this questioned, because the opposite principle appears to me
uncharitable, having a tendency to extinguish any disposition which
dissenters may feel to associate themselves with us "in the house of
God as friends," and contradicting, as my judgment leads me to think,
the declared sense of the Church of England itself. In the prayer
for Christ's Church militant here in earth, "the Universal Church"
is plainly described as synonymous with the term, "all they that do
confess thy Holy Name" ; and in interceding "more especially for
the Catholic Church," we define it as consisting of "all who profess
and call themselves Christians." It may be objected that if you thus
admit that all who believe and are baptized are already within the
Church, and, in proportion to the faith of each, partake of the in-
visible graces of the sacraments at the hands of those who minister
among them, what further object can be effected by the episcopal
ordination of the latter ? What is its intent ; what is its value ? My
reply to this is, that I direct my proceedings not so much with re-
ference to the consciences of the individuals who receive our ordi-
nation (although I think that this is a consideration of great weight),
nor to the particular benefit to be derived by those separate flocks
over which they are now made overseers ; but my concern is for
the general interest of the Church of Christ, that it "may be in-
spired continually with the Spirit of truth, unity and concord." If
the question be specifically of this or that believer, or of any num-
ber of individuals, I will not take upon myself to pronounce upon
the state of their souls, even though they transgress what I believe
to be the appointment of the Lord in taking upon themselves the
office of the Ministry._ But if you enquire concerning a Church
collectively, whether with that irregular constitution it can be relied
on to keep permanently its portion of the trust which is committed
to the Church universal, I will not be led to say that it can. in
this point of view, I do not believe that it affords equal security
with a church which possesses a ministry derived from those to
whom was addressed the declaration and the promise, "I have chosen
you, and ordained you, that you should go and bring forth much
fruit, and that your fruit should remain." As to the objection which

APPENDIXES 289

we sometimes hear that we lay all the stress upon a mere personal
devolution of the office, without any regard to the attendant propa-
gation of the true doctrine, I must be allowed to say that whoever
urges this is sadly mistaken as to the fact. When we thus trace
the origin of our ministry to Christ through those whom He had
chosen and personally sent, we cannot, surely, dissemble that the
apostolical ordination consisted of two parts "Go ye into all the
world"; there is the mission, or conveyance of authority; "and
preach the Gospel" ; there is the commission or appointment of duty,
and we should reduce ourselves to an absurdity if we did not hold
that, as God has joined these together it is not warrantable that they
should be put asunder by the practice of man. The only succession
truly apostolical is that which united them both.

No. 2

EXTRACT FROM LETTERS PATENT, APPOINTING THE

RIGHT REVEREND FATHER IN GOD, WILLIAM GRANT

BROUGHTON, TO BE BISHOP OF THE DIOCESE OF

. SYDNEY, AND DECLARING THAT THE BISHOP OF

SYDNEY FOR THE TIME BEING SHALL BE

METROPOLITAN BISHOP OF AUSTRALASIA.

(From supplement to the New South Wales Government Gazette
of 31 December 1847.)

. . . And We do further will and ordain, that the said Right Rev-
erend Father in God, William Grant Broughton, Bishop of the said
See of Sydney, and his Successors, the Bishops thereof for the time
being, shall be, and be deemed, and taken to be, Metropolitan Bishop
of Australasia (subject nevertheless to the general superintendence
and revision of the Archbishop of Canterbury for the time being,
and subordinate to the Archi-episcopal See of the Province of Can-
terbury:) And We will and ordain, that the said Bishops of New-
castle, Adelaide, and Melbourne, and also the Bishop of Tasmania,
respectively, shall be Suffragan Bishops to the said Bishop of Sydney,
and his Successors : And We further will and ordain, that the
said Bishop of New Zealand, and his Successors, shall also become
Suffragan Bishops to the said Bishop of Sydney, and his Successors,
in such manner, and at such time, as We, or Our Successors, shall
hereafter, with the consent of the said Bishop of New Zealand, or
upon a vacancy of the said See, be pleased by Letters Patent under
the Great Seal of Our said United Kingdom, to order and direct:
And We will and grant to the said Bishop of Sydney, and his Suc-
cessors, full power and authority, as Metropolitan of Australasia, to
perform all functions peculiar and appropriate to the office of Metro-
politan within the limits of the said Sees of Newcastle, Adelaide,
Melbourne, and Tasmania, and also within the limits of the said
See of New Zealand, whenever We shall, as aforesaid, be pleased

2 9 o WILLIAM GRANT BROUGHTON

to order and direct; and to exercise Metropolitan jurisdiction over
the Bishops of the said Sees, and their Successors, and over all
Archdeacons, Dignitaries, and all other Chaplains, Ministers, Priests,
and Deacons in Holy Orders of the United Church of England and
Ireland within the limits of the said Diocese : And We do by these
presents give and grant unto the said Bishop of Sydney, and his
Successors, full power and authority to visit once in five years, or
oftener if occasion shall require, as well the said several Bishops,
and their Successors, as all Archdeacons and Dignitaries, and all
other Chaplains, Ministers, Priests and Deacons in Holy Orders of
the United Church of England and Ireland, resident in the said
Dioceses, for correcting and supplying the defects of the said Bishops,
and their Successors, with all and all manner of visitorial jurisdic-
tion, power, and coercion: And We do hereby authorize and em-
power the said Bishop of Sydney, and his Successors, to inhibit,
during any such visitation of the said Dioceses, the exercise of all,
or of such part or parts of the Ordinary Jurisdiction of the said
Bishops, or their Successors, as to him, the said Bishop of Sydney,
or his Successors, shall seem expedient, and during the time of such
visitation to exercise by himself, or themselves, or his or their Com-
missaries, such powers, functions, and jurisdictions, in and over the
said Dioceses as the Bishops thereof might have exercised if they
had not been inhibited from exercising the same : And We do
further ordain and declare that if any person against whom a
judgment or decree shall be pronounced by the said Bishops, or
their Successors, or their Commissary, or Commissaries, shall con-
ceive himself to be aggrieved by such sentence, it shall be lawful
for such person to appeal to the said Bishop of Sydney, or his Suc-
cessors; provided such Appeal be entered within fifteen days after
such sentence shall have been pronounced: And We do give and
grant to the said Bishop of Sydney and his Successors full power
and authority finally to decree and determine the said Appeals :
And We do further will and ordain that in case any proceedings
shall be instituted against any of the said Bishops of Newcastle,
Adelaide, Melbourne, Tasmania, and New Zealand, when placed
under the said Metrqpolitical See of Sydney, such proceedings shall
originate and be carried on before the said Bishop of Sydney, whom
We hereby authorize and direct to take cognizance of the same. . . .

INDEX

INDEX

Aberdeen, Lord, 58, 60

Aborigines, responsibility of Church
to, 38-9, 108, 259-60 ; Broughton's
early impressions of, 44-5 ; mis-
sion station at Port Phillip, 94;
character and customs, 251-2;
missions, 253-5, 260, 262-3

Absolution, 185-6

Active, brig, 256

Adelaide, Diocese, foundation of
Synod, 143-4; Coleridge to be
proposed as bishop, 165-6; see
established, 176 ; independent
action by, 225; constitution, 242,
246

Albyn River Estate, 26, 121, 145

All Saints', Parramatta, 14

Allwood, Rev. R., 76, 126-7, 164-5,
196, 229, 231, 243

Ann, schooner, 255-6

Argyle, county, 40

Argyle Street, Sydney, 6

Armidale, 120-1

Asylum for Aboriginal Children,
254

Australasian Board of Missions,
208, 259-63

Australian Agricultural Company,
44

Australian Board of Missions,
262-3

Australian Military College, 118

Bailey, Dr, 71
Bailey, Rev. H., 272
Banks, Sir Joseph, i
Baptism, 185, 209-10
Barker, Frederic, Bishop, 158,
243-5

Barnet, 18, 269
Baston Island, 260
Bathurst, 45, 114-16
Bathurst, Lord, 15-16
Bathurst Street, Sydney, 147
Bay of Islands, 14, 256, 261
Bethell, Sir R. See Westbury,

Lord Chancellor.
Bigge, J. T., 14-15, 146-7
Bishop Broughton Memorial Fund,

272-3 .

Bishoprics, erection of new, 160-77
Bishops' Bill. See Church of Eng-
land Temporalities Act (1837).
Blacket, E. T., 95, 150
Blackheath, 117
Blacktown, 254
Bligh Street, Sydney, 8
Blomfield, C. J., Bishop, 54, 63,

161-2, 173-4

Book of Common Prayer, 249
Border Maid, ship, 261
Bothwell, 97
Bourke, Sir Richard, 43, 46, 53,

55-62, 83-5, 87-8, 90, 93, 102,

109, 147-8, ISO, 154
Bowes, Dr Arthur, 6
Boydell, Mrs W., 26
Boydell, William, 121, 145
Brett, Robert, 128
Bridges, General, 118
Bright, John, 199
Brisbane, Sir Thomas, 16, 33
Brisbane, county, 114
Briscall, Rev. ., 21-2
Broughton, Grant, 18
Broughton, Sarah, Mrs, 20, 32, 57,

96, 115, 134-5, 166, 178-9

294

INDEX

Broughton, W. G., Bishop, refer-
ences to, in In Old Australia,
12 ; tribute to Mars.den, 14 ; early
life, 18-20 ; ordination, 20 ; mar-
riage, 20 ; literary work, 21 ; ap-
pointed Archdeacon of N.S.W.,
22-5 ; diary of voyage out, 26-30 ;
arrival at Sydney, 31 ; first ser-
mon and visitation, 34-9; visita-
tions of Van Diemen's Land,
40-42; second Sydney visitation,
46-50; visit to England (1834-5),
46, 50-64; appointed bishop,
56-64; return to Sydney, 66-7;
his friends, 68-79; address from
Methodists, 80-82; opposition to
Irish system of education, 84-5,
102; Legislative Councillor, 85,
92-3 ; letters on church affairs,
87-91; appeals for schools and
clergy, 90-1 ; visitations of Port
Phillip and Van Diemen's Land,
92-7; visitation of New Zealand,
97-9, 256-7; of Norfolk Island,
99-101; opposition to education
proposals of Sir George Gipps,
102-6, 109, 112; primary trien-
nial visitation, 107-9; country
towns, 111-22; appeals. for gov-
ernment grants for clergy,
112-13; replica of tomb in Christ
Church, St Lawrence, 120; atti-
tude to Sydney University, 130;
defeat of Lowe's proposed act,
139; building of St Andrew's
Cathedral, . 148-52 ; glebe lands
secured, 155-6; part in founding
of Colonial Bishoprics Fund,
161, _i63-4; letter to Coleridge
on his future, 165-6] surrender
of salary, 170-1 ; death of his
wife, 178-9 ; his view of the
Anglican Church, 180-90; de-
fence of Church Constitution
against Roman Catholic attacks,
191-206; efforts for diocesan co-
operation, 224-6; views on lay
representation, 229-32; visit to
England, 233-5; 265-70; concern
for aborigines, 259-60; illness

Broughton, W. G. (continued)
and death, 270-1 ; burial, 271-2 ;
memorial fund, 272; tributes,

273

Broughton Prizes, 272
Broughton Scholarship, 272
Burdett Coutts, Baroness, 162
Burton, Sir W. W., 19, 77-8, 157,

159, 171

Cambridge University, n, 19

Camden, 116-17, 119

Camden, barque, 66

Camden, county, 40

Campbell, Rev, A. M., 51

Campbell, Charles, 266

Campbell, George, 117

Campbell, Robert, 117-18

Campbell Town, Tasmania, 97

Campbelltown, 51

Canberra, 118-19

Canterbury, 18, 20, 128

Canterbury Cathedral, 18, 54, 106,
120, 271-2

Capetown, Diocese of, 243-4

Carpentaria, Diocese of, 263

Carr, Bishop, 272

Carrington, 44

Cartwright, Rev. R., 13, 86

Catholic Emancipation Act (1829),
203

Cecil, Lord Robert, 19

Chatham Islands, 261

Christ Church, Queanbeyan, 118

Christ Church, St Lawrence, 76,
119-20, 149-50

Christ Church, Sofala, 264-5

Church Act (1836), 83-4, 107

Church and School Lands Cor-
poration, 42-4, 46, 48, 107, 152-5,
278

Church Constitution Bill (Vic-
toria), 241

Church in Australia, control in
early days of settlement, 5; first
service at Sydney . Cove, 6-7 ;
first church, 8-9; first parishes,
9; first Sunday-school, 12; first
Archdeacon, 15-17; in Diocese
of Calcutta, 15-16, 33, 35, 41-2,

INDEX

295

Church in Australia (continued)
46-7; Church and School Cor-
poration Charter revoked, 42-4;
state in 1821 and 1834, 5*-2 ; es-
tablishment of bishopric, 56-64;
Diocesan Committee of S.P.G.
and S.P.C.K. established, 82-3;
need foj schools and clergy,
90-1, _ 123-5; primary triennial
visitation, 107-9; proposals for
supply and training of clergy,
126-33 ; state 'endowment, 152-5 ;
private endowments, 156-9; sub-
division of the see, 160-4; bish-
ops appointed, 168-77; Archdea-
con of Sydney appointed, 178;
Broughton's view of the Church,
180-90 ; constitution defended
against Roman Catholic attacks,
193-206; royal supremacy, 201-6,
219, 222, 227-8, 232, 234, 237-8;
conference of bishops, 207-18;
constitution, 212, 223-5, 227-50;
synods established, 213-17; con-
ventions of laity, 216-17, 223,
225-34; voluntary basis, 220-1;
connexion with the Mother
Church in England, 248-9

Clarence Street, Sydney,, 147

Clergy, discipline and status,
213-15

Clergy training institution, Syd-
ney, 126-8

Colenso Case, 220

Coleridge, Bishop, 64, 70, 166

Coleridge, Rev. Edward, 54, 64-5,
70-2, 83, 87, 89, 116, 125, 128-9,
131, 138-9, 159, 161, 165-7, 174,
181, 189, 233, 266-8, 270-2

Coleridge, J. T, Judge, 65, 70, 162,
167 _

Colonial Bishoprics Fund, 161-4,
169^172, 175

Colonial Church Chronicle, 169,

175, 209, 216-17

Colonial Church Regulation Bill
(1853), 237
Conference of Bishops (1850),

207-18, 236, 259
Confession, 185-6

Confirmation, 40-1
Consistorial court, 86-7
Convict chaplains, 142
Convicts, 1-2, 5-6, lo-n, 28-9, 34,

37-8, 50-3, 99-IOI, 117, 274
Convocation, 223-4
Conway, H.M.S., 93
Cooper, Charles, 255
Corporation Act, 203
Cotton, Lord Justice, 72
Council of Education, no
Court of Appeal, 249
Cowper, William, 2
Cowper, William, Archdeacon, 13,

66, 86, 107, 151, 178
Cowper, W. M., Dean, 178
Crocodile, H.M.S., 40
Curzon Street Chapel, 269

Darling, Sir Ralph, 39

Darwin, Charles, 256; quoted, 251

Davies, Rev. R. R., 40

Denison, ., 114

Dido, H.M.S., 257

Diocesan Committee of S.P.G. and

S.P.C.K., 82-3, 97, 99, 103, 106,

136-7

Diocesan independence, 247-8
Diocesan Registry, Sydney, 26
Docker, Rev. Joseph, 35
Duaterra, 13, 255
Dumaresq. Col. H., 32
Dundas, Rt. Hon. H., 8
Duntroon, 117-18
Durham, county, 114

Ecclesiastical Law (Phillimore),

22
Ecclesiastical Titles Bill (1851),

Eclectic Society, 2-4

Education, grants in aid by S.P.G.,
4; Archdeacon Scott's first
charge, 17; his work praised by
Broughton, 37; religious basis
urged by Broughton, 37, 42;
Church and School Corporation
Charter revoked, 42-4; Irish
national system supported by Sir
R. Bourke, 46, 84, 102 ; parochial

296

INDEX

Education (continued)
schools, 48-9, 90-1 ; Broughton's
objections to Bourke's plan, 61 ;
aid sought from England, 90-1 ;
Sir George Gipps's scheme,
102-6, 109, 112; attempt to intro-
duce Irish system, 109-10;
boards appointed, no; govern-
ment aid to denominational
schools abolished, no; constitu-
tion of University of Sydney,
130; denominational colleges es-
tablished, 130; report of Con-
ference of Bishops, 2H-I2

Elland Society, u

Endeavour, barque, i

Episcopal Church in America, 230

Episcopal government, 184-5, 213-
26, 238-40

Episcopal prerogative, 139-44

Erastianism, 202-5

Ewing, T. J., 97 (note)

Farnham, 21, 25, 270

Field, Barren, quoted, 251

First Fleet, 5-6

Fitzgerald, ., 115

FitzRoy, Sir Charles, 170, 195

Fletcher, Rev. ]. W., 2

Flynn, Rev. J. F., 41

Forbes, Lieut. J. D., 26

Forrest, Rev. R., 127

Francis, Rev. John, 18, 135

Francis, Sarah, 20, 135. See also

Broughton, Mrs W. G.
Franklin, Sir John, 87, 140-1, 165,

173
Friendly Islands, 257

Geelong, 94-6

George Street, Sydney, 6, 41, 146-8

George Street Cemetery, 146

Gilbert, Canon, 148

Gillett, C. J., 130

Gipps, Lady, 270-1

Gipps, George, 272

Gipps, Sir George, 70, 102-6, 109,

_i 12-13, 253, 270, 272, 278
Gippsland, 96
Gladstone, Rt Hon. W. E., 162,

169-72, 175-6, 199, 233, 235-8, 268

Glebe lands, Sydney, 155-6, 171
Glenelg, Lord, 43, 53, 57-62, 93,

142
Goderich, Viscount. See Ripon,

Earl.

Gold discovery, 264, 276
Golden Grove, storeship, 5-6
Gorham Case, 185, 209-10
Goulburn, Dean, 72
Goulburn Diocese, 12, 245-6
Gray, Robert, Bishop, 168, 214
Greenway, F. H., 146
Grey, Lord, 195, 218, 233, 236
Grey, Sir George, 53
Groom, Sir Littleton, 119
Gmrdian, the, 129
Guardian, the (Sydney), 196
Gunther, Rev. J., 255

Hadfield, Octavius, Bishop, 98
Hale, W. H., 162
Hamilton, Tasmania, 97
Harrison, Archdeacon, 272
Hartley Wespall, 20-1, 28, 63
Hassall, Rev. ]. S., 12, 126
Hassall, Rowland, 12
Hassall, Rev. Thomas, 12
Hatton, Hannah, 26
Hatton, Samuel, 26
Hawkesbury River, 113
Hawkins, Rev. Ernest, 161, 163,

169, 269, 272

Heber, Reginald, Bishop, 16
Hercules, transport, 16
Hill, Rev. Richard, 35, 66
History of the Catholic Church in

Australia, 41
Hope, Beresford, 128-9
Howe, Lord, 2
Howley, Archbishop, 63, 74/161,

170, 173, 270
Hubbard, J. G., 162
Hunt, John, 28

Hunter, Admiral John, 8-10

Hunter River, 114, 132

Hunter Street, 8

Hutchins, William, Archdeacon,

20, 86, 140

Hutchins Grammar School, 97
Hutchisson, Rev. H. J., 20

INDEX

297

Ideal of the Church, 176
Ikon Basilike, 21
Immigration, 274-5
Immigration, Committee on, 117
In Old Australia, 12
Inglis, Sir 1 R., 97

Irish national system of education,
46, 84-5, 102, 109-10

James, Bishop, 46, 167
Jeffcott, fudge, 95
John, transport, 26-30
Johnson, Rev. Richard, 2-13, 34,

151

Kearns, ., 115

Keate, Dr John, 20

Keble, Rev. John, 70, 181, 269

Kemp, Rev. C., 126

Kent Street, Sydney, 147

King Street, Sydney, 146

King's School, Canterbury, 18, 54,

102, 270, 272
King's School, The, Parramatta ;

49, 85, 90, 154, 165, 272

Lake Macquarie, 254

Lambeth Palace; 162

Lambeth Palace Chapel, 63-5, 173

Lambeth Palace Library, 108

Lambeth Parish Church, 269

Lampeter College, 12

Langhorne, George, 94

La Plata, ship, 266-7

Latrobe, C. J., 95-6

Launceston, 97

Lay Conventions, 216-17, 223, 225-

34, 249-50
Letters patent of bishops, 62-3,

85-7, 97-8, 140-1, 201-4, 213-14,

218-20, 239-40, 289-90
Lima, 266

Limestone Plains, 118-19
Liquor, consumption of, 48
Liturgy, 210
Liverpool, 51, 156-8
London Missionary Society, n
Long v. Capetown Case, 220, 244
Longford, 40
Lonsdale, Captain W., 94

Love, ., Surgeon,- R.N., 26
Lowe, Robert. See Sherbrooke.

Viscount.

Loyalty Islands, 259, 261
Lyndhurst, 126-8

Macarthur, Elizabeth, 117

Macarthur, John, 116

Macquarie, Lachlan, Governor, 51,
145-8, 156, 254, 256

Magdalen Tower, 148

Makinson, Rev. J. C., 196

Malicplo, 261

Maoris, 13-14, 98, 255-7, 261

Marriott, Archdeacon. 142

Marsden, Rev. Samuel, 11-14, 34,
So, 66, 84, 86. 98, 115, 151, 254-6,
261

Matra, J. M., 1-2

Melanesia, Diocese of, 261

Melanesian Mission, 257-8

Melbourne, Lord, 55-6

Melbourne Diocese, visitations by
Broughton, 94-6; establishment
of _ see, 169, 176 ; independent
action by, 225 ; constitution, 241-2

Methodist Conference (1933), no

Methodists, 80-2, 84, 109

Middleton, Bishop, 65, 73

Milne, Joseph, n

Missions, 251-63

Molesworth, Rev. J. E. N., 64

Monk, Bishop, 63

Montgomery, Bishop, 71-2, 74, 108

Moore, Archbishop, 3-4, 8

Moore, Thomas, 151, 156-8

Moore College, 158, 165

Moorebank, 158

Moran, Cardinal, 41

Morice, Dr, 3

Mountain, J. G., Bishop, 63, 268

Navigator's Islands, 257
Nepean, Sir Evan, 8
Nepean River, 39
New Britain, 2.S9
New Caledonia, 259, 261
New England, 120-1
New Guinea Mission, 263
New Hanover, 259

298

INDEX

New Hebrides, 257, 259, 261

New Norfolk, 97

New Town, Hobart, 97

New Zealand, Diocese of, inde-
pendent action by, 225 ; consti-
tution, 243, 246

New Zealand Board of Missions,
261

New Zealand Mission, 13-14, 34,
2 55-7 ; visited by Broughton, 92,
97-9; C.M.S. contribution to
bishopric fund, 162; establish-
ment of See of New Zealand,
172

Newcastle, Duke of, 244

Newcastle, 51

Newcastle Diocese, establishment
of see, 176; co-operation with
Diocese of Sydney, 212; synod,

245
Newman, Cardinal, 167-8, 181, 187,

189, 197

Newton. Rev. J., 2-4
Nixon, F. R., Bishop, 86, 141-3,

165, 173, 175, 199
Noel, Rev. B., 2
Norfolk Island, 34, 50, 86, 92
Normanby, Marquis of, 112, 192
Norris, Rev. H. H., 24, 55, 74-6,

161

Norsworthy, Capt. R., 26
Northcote, Sir Stafford, 72
Norton, James, 86, 151

Oiki, 14

Oxford Movement, 70, 187, 197

Palaeoromaica, 21
Papal claims, 181-206
Parkes, Sir Henry, no
Parochial schools, 4, 17, 37, 42-4,

46, 48-9, 61, 90-1, 94, 104-6,

108-10, 112
Parramatta, 9, 12-14, 34, 39, 82,

85, 254

Parry, Sir Edward, 44
Patteson, Judge, 65, 70
Patteson, J. C, Bishop, 72, 79, 261
Pelorus, H.M.S., 97, 99
Perry, Charles, Bishop, 176, 209,

225, 241-2

Phillimore, Lord, 21-2

Phillip, Admiral, Arthur, 5-7

Pilgrim Inn, us

Pitt, Rt Hon. William, 2-3

Folding, J. B., Archbishop, 65,
192-6

Port Macquarie, 51

Port Phillip, 92-6

Port Stephens, 44-5

Presbyterians, official recognition
urged by Sir R. Bourke, 43 ;
government grants, 83-4; oppo-
sition to Irish system of educa-
tion, 84; schools, 109

Public Instruction Act (1880), no

Public Schools Act (1866), no

Pulteney Hotel, 82

Pusey, ., 131-3, 176, i8r, 188

Queanbeyan, 118

Radford, L. B., Bishop, 12

Rangihona, 98

Reformation, The, 181-3, 224

Reqister (Adelaide), 255

Religious Education. See Educa-
tion; Parochial schools.

Responsible government, 275-6

Richmond, George, 271

Richmond, Tasmania, 97

Ripqn, Earl, 90

Robinson, Dr F. W., 118-19

Roman Catholics, official recogni-
tion urged by Sir R. Bourke,
43; government grants to, 65,
83-4; Bourke's alleged partial-
ity to, 88-9; view of episcopal
powers of Anglican bishops,
97-8; education proposals of Sir
G. Gipps, 102-6, 109, 112;
Broughton's warning to clergy,
108; parochial schools, 109;
archbishopric established, 165,
J 93 i papal claims, 181-206

Ross, Major R., 7

Royal supremacy, 201-6, 219, 222,
227-8, 232, 234, 237-8

Rumball, John, 18

Russell, Lord John, 112, 140, 198,
253

INDEX

299

Sacraments, 185
St Andrew's, Parish of, go
St Andrew's Cathedral, memorial
to Rev. R. Johnson, 10-11;
memorial to Archdeacon Scott,
17; Broughton's rochet placed
in, 26; Macquarie's proposed
church on site of, 51-2, 145-7;
building of cathedral, 148-52;
provision for new cathedral,
152; bequest by Thomas Moore,
157; Conference of Bishops
(1852), 227; Broughton memo-
rial, 272

St Augustine's College, Canter-
bury, 128-30, 162, 167, 272

St David's, Hobart, 40, 97

St George's, Hobart, 97

St James's, Melbourne, 95-6

St James's, Sydney, 16, 34-5, 42,
46, 51, 54, 66, 76, 78, 82, 85, 99,
107, 126, 146, 150, 164, 179, 182,
187, 194, 259

St James's College, 128

St John's, Ashfield, 119

St John's, Camden, 116

St John's, Canberra, 118-19

St John's, Launceston, 40

St John's, Parramatta, 9, 12-14,
51, 82, 266

St John's College, Auckland, 258,
262

St Lawrence, Parish of, 90. See
also Christ Church, St Law-
rence.

St Margaret's, Westminster, 18

St Mary's, Albyn River, 25-6, 121,
145

St Mary Aldermary's, London, 10

St Mary's Cathedral, 90

St Mary's, Oxford, 148

St Peter's Cathedral, Armidale
121

St Peter's, Melbourne, 95-6
St ? hi iP' s > Sydney, 9, 34, Si, 54,

,

St Stephen's, Newtown, 119
Sahcia, ship, 266
Salisbury, Marquess of, 18-19
Sconce, Rev. R. K., 196-7

Scott, J. H., Archdeacon, 15-17,

22, 32-4, 37, 43, 146, 151
Selwyn, G. A., Bishop, 63-4, 70,
98, 125-6, 128, 150, 172-3, 175-7,
214, 245, 257-62
Selwyn, John, Bishop, 72
Sharpe, Rev. Thomas, 85, 100
Shelley, W., 254
Sherbrooke, Viscount, 109, 139
Short, Augustus, Bishop, 143-4,

176, 242, 260
Simeon, Rev. C, 2
Sirius, H.M.S., 5, 7
Smith, Goldwin, 72
Smith, James, 94
Smith, Canon W. I. Carr, 35
Society for Promoting Christian
Knowledge, 3-4, 36, 52-4, 65,
7i-5, 82-3, 87-8, 97, 99, 103, 106,
108, 125, 136, 161-2, 177, 266,
269

' Society for the Propagation of
the Gospel, 3-4, IQ, 34, Si-2, 54,
6.5. 7i, 73, 75, 77, 82-4, 88, 93,
97, 99-ior, 103, 106, 108, 112-13,
124-5, 136, 157, 161-2, 177, 191,
195, 268-9, 272
Sofala, 264
Solomon Islands, 259
South Creek, 115
Stack, Rev. William, 107
Stanley, Lord, 59, 169, 193
State of Religion and Education

in New South Wales, 77
Stephen, Sir Alfred, 78-9, 273
Stevens, Hon. B. S. B., no
Stockade, The, 115, 117
Strathfieldsaye, 21-3
Strathmore, Countess of, 18
Stroud, 44-5
Success, frigate, 23
Sumner, Richard, Archbishop, 25,

63, 163, 237, 240, 242
bunday-schools, 12, 108
Supply, H.M.S., 5
Sydney, Lord, i, 5-6
Sydney Cove, 6

Sydney Diocese, constitution, 243-7
Sydney Ga-sette, 16, 66
Sydney Morning Herald, 107-9,
207, 231, 259, 265-6

300

INDEX

Synod, general, 247-8

Synods, diocesan, 143-4, 213-7,

223-6, 244-8; lay representation

in, 228-31, 249-50
Synods, provincial, 245-8
Tahiti, n, 254

Tasmania, state of church on
Broughton's arrival, 34; his
visitations, 40-2, 92, 96-7; ap-
pointment of archdeacon, 86; of
bishop, 86; episcopal preroga-
tive in, 140-3; establishment of
see, 172; independent action of
diocese, 225

Tench, Capt. W., 6

Test Act, 203

Theological Library, Sydney, 131,

159

Thomas, Mesac, Bishop, 245
Thomas, Samuel, 7
Thompson, Rev. A. C., 95-6
Thornton, John, 2, 4
Threlkeld, Rev. L. E., 254
Times, The, quoted, 193, 267
Tingcomb, John, 121
Todd, Archdeacon, 140
Tomline, Bishop, 20
Tongey, 115

Tower of London, 21-2, 24
Tractarian Movement, 167-8, 176,

187-8
Transportation, abolition of, 117,

274
Tyrrell, William, Bishop, 130,

176-7, 208, 212, 214, 222, 225,

231, 243-6, 262

Undine, schooner, 258

Universities, theological faculties
in, 130-1

University Colleges, denomina-
tional, 130

University of Sydney, 130, 211

Venn, Rev. H., 2-3
Veto, power of, 230
Victoria, Queen, 171-3
Voluntary system, 137-8

Walsh, Rev. W. H., 76-7, 119
Warneford, Rev. S. W., 158-9
Watson, Joshua, 71-5, 77-8, 87,

89, 97, 125, 136, 140, 155, 157-9,

161, 268

Weatherboard, 115
Wellington, Duchess of, 25
Wellington, Duke of, 21-4, 62
Wellington Aboriginal Mission,

254

Westbury, Lord Chancellor, 143
Westminster Abbey, 173-4
White, Capt., 156
Wilberforce, William, 2-3, 12
William IV, 54
Willis's Rooms, London, 162-3
Wilson, Daniel, Bishop, 41, 47

150, 256

Winchester Chapel, 23
Windsor, 34, 51, 115
Windsor Parsonage, 14
Wiseman, Cardinal, 197-8, 201-3
Woodd, Rev. G. N., 107

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